t^ihvavy  of  Che  'theolo^icd  Seminar  jc 

PRINCETON  •  NEW  JERSEY 


'^2 


.  APk  21  1952  ^ 


GlMSleFS  fFsm  Eshditr 


OB, 


WOI[DS  OF  COMFORT  AND  ENCOURAGEMENT 


DRAWN  FROM  THE  SACRED   SCRIPTURES   FOR  THE 
AFFLICTED  CHILDREN  OF  GOD. 


BY    y 

JACOB  HOKE, 

AITTHOB  or  "holiness;  oe,  the  higheb  christian  life,"  and  "thk  agb  wm 
LIVE  in;   its  dangers  and  duties." 

SECOND  EDITION. 


"Behold,  I  have  refined  thee,  but  not  with  silver ;   I  have  chosen 

thee  in  the  furnace  of  affliction^ 

Isaiah  48:  10. 


DAYTON,  OHIO: 

UNITED  BRETHREN  PUBLISHING   HOUSE. 

1882. 


Eatered  according  to  act  of  Congress,  in  the  year  1883, 

By  Ret.  W.  J.  Shuey, 

Id  the  office  of  the  Librarian  of  Congress,  at  Washington,  D.  0» 


PREFilCE, 


The  circumstances  under  which  the  reflections  contained  in 
this  volume  were  written,  as  well  as  the  reasons  which  in- 
duced them,  are  stated  in  the  second  chapter,  entitled,  "  Rejoic- 
ing in  Tribulation."  The  reader  will  pardon  the  personal 
narrative  therein  related,  as  it  seems  right  and  proper  to 
introduce  it  as  an  illustration  of  the  subject  under  considera- 
tion, as  well  as  an  evidence  of  the  all-sufficiency  of  divine 
grace. 

As  in  all  families  where  there  are  afflicted  ones,  the  softest 
couch,  the  sweetest  morsels  from  the  table,  and  the  kindest 
and  most  unremitting  attention  are  given  to  such ;  so  in 
God's  family,  the  most  precious  truths  of  his  word,  expressed 
in  language  and  metaphor  of  the  utmost  tenderness,  seem  to 
be  addressed  to  the  weak,  the  afflicted,  and  the  tried.  In  all 
this  the  tender  sympathy  of  Him  who  bore  our  griefs  and 
carried  our  sorrows,  while  a  stranger  and  sojourner  among 
men,  is  seen. 

Communion  with  God  through  his  written  word  was  the 
principal  source  of  my  pastime  and  enjoyment  during  the 
months  and  even  years  of  my  necessary  retirement  from  the 
active  labors  and  pursuits  of  life ;  and  as  the  truths  thus 
gathered  were  so  full  of  comfort  to  my  own  soul,  and  so 
drew  out  my  sympathies  for  my  fellow-sufierers,  I  feel  it  a 
duty,  as  well  as  a  debt  of  gratitude  to  God  for  the  all-abund- 
ant grace  bestowed  upon  me  during  those  months  of  pain  and 


j^  PREFACE. 

distress,  to  share  the  rich  Eshcol  clusters  which  unseen  hands 
brought,  and  still  bring,  to  my  soul  with  others  called  to 
drink  of  affliction's  bitter  cup. 

It  is  affirmed  of  our  Lord  Jesus  Christ  that  he  was  made 
^*  perfect  through  suffering,"  and  that  in  consequence  of  his 
personal  experience  in  all  the  trials  through  which  his  follow- 
ers are  called  to  pass  he  is  the  better  able  to  sympathize  with 
them.  May  I  be  permitted  to  say,  in  all  humility,  that  from 
personal  experience  of  severe  and  long-continued  affliction  I 
am  the  better  prepared  to  enter  into  the  sympathies  of  fellow- 
sufferers  and  execute  a  work  for  their  comfort,  which  I  could 
not  do  without  this  personal  experience?  Was  not  this  truth 
iu  the  mind  of  the  apostle  when  he  uttered  the  words,^con- 
tained  in  II.  Corinthians  i.  3,  4, — "  Blessed  be  God,  even  the 
Father  of  our  Lord  Jesus  Christ,  the  Fathei*  of  mercies,  and 
the  God  of  all  comfort ;  who  comforteth  us  in  all  our  tribula- 
tion, that  we  may  be  able  to  comfort  them  which  are  in  any 
trouble,  by  the  comfort  wherewith  we  ourselves  are  comforted 
of  God." 

And  now,  dear  reader,  hoping  that  the  blessing  of  God  may 
go  forth  with  these  pages  and  make  them  a  source  of  good  to 
some  of  the  scattered  and  suffering  saints  of  the  great  family 
of  its  once  suffering  Head,  I  subscribe  myself  *'  your  brother 
and  companion  in  tribulation,  and  in  the  kingdom  and  pa- 
tience of  Jesus  Christ." 

JACOB  HOKE. 

Chaubebsbvbg,  Pa. 


INTRDDUCTIDN, 


"  Many  are  the  aflaictions  of  the  righteous."  "As  thy  day, 
EG  shall  thy  strength  be."  These  two  declarations  from  the 
word  of  God  will  be  found  to  constitute  the  basis  of  the 
volume  now  offered  to  the  Christian  public.  As  to  the  former, 
it  will  be  needless  to  amplify.  The  pilgrimage  of  life  is  one 
of  cares,  aflaictions,  bereavements,  and  sorrows ;  and  God  has 
BO  ordered  that  the  Christian  is  no  exception  to  the  rule. 

Can  we  say  as  much  for  the  latter?  Bible  promises  do  not 
create  these  drawbacks  on  life's  enjoyment.  Medical  science 
is  not  responsible  for  the  existence  of  disease.  It  presupposes 
every  ailment  for  which  it  brings  a  remedy.  So  with  the 
gospel.  It  only  provides  for  what  already  exists.  Sin  is  the 
prolific  mother  of  all  our  woes.  "  Is  there  a  balm  in  Gilead  ? 
Is  there  a  physician  there?"  These  are  questions  of  infinite 
moment  to  every  member  of  our  race ;  and  these  questions 
our  author  proposes  to  answer.  And  if  long  and  patient 
study  of  the  word  of  God,  and  long  and  painful  suffering  in 
the  flesh  will  qualify  a  man  to  give  such  answer,  then  is  he  in 
an  eminent  degree  fitted  for  the  task.  "  Clusters  from 
EsHCOL."  The  title  is  itself  full  of  promise.  The  book  does 
not  disappoint  the  hope  the  title  excites.  The  Cliristiau  reader 
■will  find  a  feast  of  good  things  as  he  studies  these  pages. 

The  author,  Mr.  Hoke,  whom  we  have  for  a  third  of  a  cen- 
tury intimately  known  as  a  friend  and  brother  in  the  gospel, 
has  been  for  the  greater  part  of    his  life  a  diligent  Bible- 


Vi  INTRODUCTION. 

Btudent.  In  his  weekly  Bible-class  and  in  the  Sunday-school, 
where  he  has  so  long  labored,  he  had  ample  opportunity  to 
test  the  power  of  divine  truth  to  bless  and  save.  His  practi- 
cal mind  has  especially  gathered  those  precious  truths  that 
prove  such  invaluable  helps  in  the  Christian  warfare. 

But  he  comes  to  the  afllicted,  heart-burdened  Christian  as  a 
brother  and  companion  in  like  tribulation.  For  many  years 
he  has  been  a  sufferer  in  the  flesh ;  and  he  has  learned  by 
a  happy  experience  the  power  of  the  gospel  to  sustain  and 
save.  Dr.  Doddridge  was,  like  many  other  good  men,  subject 
to  times  of  great  despondency.  At  one  time  a  deep  gloom 
had  settled  upon  his  mind.  Walking  along  the  street,  feeling 
wretched,  and  not  knowing  what  to  do,  he  heard,  through  an 
open  door,  a  child  reading,  "As  thy  day,  so  shall  thy  strength 
be."  The  effect  upon  him,  he  says,  was  indescribable.  The 
burden  was  lifted  from  his  heart,  and  he  went  his  way  rejoic- 
ing. 

But  these  afflictions  are  not  only  seasons  of  gospel  comfort, 
but  are  to  be  the  means  of  religious  development  and  growth. 
They  are  to  yield  the  "peacable  fruits  of  righteousness  to 
them  that  are  exercised  thereby."  Says  the  psalmist,  "  I  went 
through  fire  and  through  water,  and  thou  broughtest  me  out 
into  a  wealthy  place."  Our  author  has  a  blessed  knowledge 
of  what  this  means.  He  knows  what  it  is  to  have  even  the 
Bufferings  of  life  work  to  the  soul's  good;  and  being  thus 
blessed  and  enlarged  in  his  own  Christian  experience,  he  is 
able  to  direct  others  into  the  like  faith. 

These  "  Clusters  "  will  find  their  way  into  many  a  Christian 

home.     They  will  dry  up  many  a  tear,  and  bring  solace  to 

many  a  care-burdened  heart.     They  will,  too,  help  many  a 

yearning  soul  to  a  better  trust,  a  richer  hope,  a  higher  joy. 

The  book  is  sent  out  on  its  mission  of  love  with  the  prayer 

that  God  may  use  it  to  his  own  glory  and  to  the  comfort  and 

eanctification  of  the  believer. 

JOHN  DICKSON, 

WsSTirBTILLK,   OhIO. 


CDNTENTS, 


Preface.         -         -         .         -         - 
Introduction.    By  Rev.  J.  Dickson,  D.  D, 


PAQB 

3 
5 


CHAPTER  I. 
Fellowship  with  Christ  in  Suffering.  -  -         -  11 

CHAPTER  II. 
Rejoicing  in  Tribulation.  -  -  -  -         -      24 

CHAPTER  in. 
Divine  Discipline.        -         -  -  -  -  -  44 

CHAPTER  IV. 
Afflictions — Whence  do  They  Come?  -  -  -     78 

CHAPTER  V. 
Afflictions — How  to  be  Borne.       -        -  -  -  89 

CHAPTER  VI. 
Afflictions  Improved.         -         -         -         -  .  -    107 

CHAPTER  Vn. 
Afflictions  Sometimes  Removed  by  Prayer,     -         -  132 

CHAPTER  VIII. 
The  Graces  of  the  Holy  Spirit  Developed  by  Afaiction.    -    l/>3 


vm  CONTENTS. 

CHAPTER  IX. 

A  Royal  Sufferer.  -----  •ISO- 

CHAPTER  X. 

God's  Providential  Care  of  His  People.        -  -  -    191 

CHAPTER    XI. 

God  in  Everything.      -  -  -  -  -  -  20T 

CHAPTER  XII. 
Special  Grace  for  Special  Occasions.    -        -  -  -    220 

CHAPTER  XIII. 
Salvation  Completed.    -         -         -         -  -  -  239- 

CHAPTER  XIV. 

Observations  from  the  Delectable  Mountains.        -  -    253- 

CHAPTER  XV. 
The  Crossing  of  the  River  of  Death.      -  -  -  315- 


CHAPTER  I. 

FELLOWSHIP  WITH  CHRIST  IN  SUFFERING. 

"That  I  may  know  him,  and  the  power  of  his  resurrection, 
and  the  fellowship  of  his  suflferings,  being  made  conformable 
unto  his  death ;  if  by  any  means  I  might  attain  unto  the  res- 
urrection of  the  dead."    (Phil.  iii.  10, 11.) 

Fellowsliip  with  Christ  in  seven  important  re- 
lations, or  conditions,  is  spoken  of  in  the  Script- 
ures; namely, — 

I.  Crucified  with  Christ;  fellowship  with  the 
Man  of  sorrows  m  his  life  of  suffering.  (Gal.  ii. 
20 ;  Phil.  iii.  10,  11 ;  Peter  iv.  13.) 

n.  Dead  with  Christ;  dead  to  self,  sin,  the 
law,  and  the  world,  as  Christ  was  dead  bodily. 
(Rom.  vi.  2,  3,  etc.) 

III.  Buried  with  Christ;  separated  in  spirit, 
and,  so  far  as  possible,  separated  from  all  volun- 
tary association  with  the  world.  (Rom.  vi.  4,  etc.) 

lY.  Raised  up  with  Christ;  revived  to  a  new 
life  of  spirituality  and  Christian  activity.  (Rom. 
vi.  5 ;  Eph.  ii.  5.) 

Y.    Sitting  together  with  Christ  in  heavenly  vlaces ; 


12  CLUSTERS  FROM  ESHCOL. 

the  enjoyment  of  the  means  of  grace;  entering" 
into  the  fellowship  of  Christ's  joys  and  rejoicings, 
as  well  as  being  made  partakers  of  his  sorrows. 
(Eph.  ii.  6,  7.) 

VL  Glorified  together  with  Christ;  made  and 
fashioned  like  unto  his  glorious  body  in  the  resur- 
rection at  the  last  day.  (Phil.  iii.  21;  I.  John  iii.  2.) 

YII.  Sharing  in  the  coming  kingdom  and  glory 
of  Christ;  sitting  upon  thrones  and  forever  reign- 
ing with  Christ.  (II.  Tim.  ii.  12 ;  John  xvii.  5,  22, 
24;Eev.  iii.  21.) 

The  foregoing  is  God's  own  declared  order,  and 
it  can  not  be  changed  nor  reversed ;  and  all  who 
would  share  in  the  enjoyments  of  the  fifth, — 
which  pertains  to  this  life, — and  anticipate  and 
finally  enter  into  the  blessedness  of  the  sixth  and 
seventh, —  which  pertain  to  the  life  which  is  to 
come, — must  first  conform  to  the  several  preced- 
ing relations  stated. 

Each  of  the  topics  thus  given  would  furnish 
abundant  material  for  a  volume.  My  object, 
however,  is  to  elucidate,  in  so  far  as  I  can,  the 
single  topic  of  Felloicship  with  Christ  in  Suffering. 
This  will  claim  attention  in  this  opening  chapter, 
and  throughout  the  entire  book. 

Fellowship  with  the  Lord  Jesus  Christ,  in  hi& 
life  of  sorrows,  afflictions,  and  trials,  is  a  contin- 


CLUSTERS  FROM  ESHCOL.  13 

gencj  which  all  Christians  may  not  only  endure, 
but  seems  to  be  indispensable  to  the  higher  forms 
of  Christian  life  and  attainment  here,  as  well  as 
to  a  participation  in  the  blessedness  of  the  life 
which  is  to  come.  Indeed,  from  the  connection 
which  the  Scriptures  plainly  indicate  between 
euifering  with  Christ  here,  in  the  various  forms 
stated,  and  reigning  with  him  in  glory,  it  is 
plainly  evident  that  the  possibility  of  the  latter 
depends  upon  the  former. 

The  symbol  employed  by  the  inspired  word  to 
illustrate  this  life  of  tribulation  and  affliction  is 
that  of  crucifixion.  Death  by  the  cross  was  not 
only  the  most  ignominious  method  of  inflicting 
the  death-penalty  known  to  all  human  law,  but  it 
was  also  the  most  painful  and  lingering.  As  a 
symbol  of  the  sufterings  of  believers,  in  fellow- 
ship with  their  suffering  Head,  it  plainly  points 
to  severe  and  protracted  afflictions,  and,  as  the 
symbol  further  implies,  to  deep  humiliation  and 
mortification.  Such  has  it  ever  been  with  all  the 
suffering  family  of  the  Man  of  sorrows.  Being 
crucified  with  Christ,  then,  involves  not  only  the 
ordinary  afflictions  and  trials  usual  alike  to  be- 
lievers and  unbelievers,  but  to  special  and  extraor- 
dinary seasons  of  affliction  and  suffering,  sent 
or  permitted  to  come  upon  the  children  of  God 


14  CLUSTERS  FROM  ESHCOL. 

for  their  good  and  the  development  of  the  graces 
of  the  Holy  Spirit. 

So  important  is  this  self-crucifixion,  and  so 
fully  established  is  the  fact  that  the  more  advanc- 
ed states  of  grace  and  matured  fruits  of  the  Spirit 
can  alone  be  attained  by  it,  and  doubtless  with 
the  purpose  of  reconciling  Christians  to  entire 
submission  to  the  trying  ordeal,  the  Scriptures 
teach  that  the  cup  of  suffering  of  which  the 
Savior  drank  before  entering  into  his  glory  was 
not  wholly  drained  of  its  contents;  but  a  part 
was  kindly  left  for  those  who  would,  through  the 
same  bitter  suffering,  follow  him  to  the  same  glo- 
rious consummation.  This  truth  seems  plainly 
taught  in  Colossians  i.  24:  "Who  now  rejoice  in 
my  sufferings  for  you,  and  fill  up  that  which  is 
behind  of  the  afflictions  of  Christ." 

But  did  Paul,  who  wrote  most  of  his  sufferings 
with  Christ,  undergo  death  with  Christ  in  the 
sense  we  have  indicated  in  our  second  proposi- 
tion ?  If  so,  when  did  it  occur  ?  That  eminent 
servant  of  Grod  gives  utterance  to  frequent  ex- 
pressions which  seem  to  imply  that  however  ad- 
vanced his  attainments  in  grace,  he  has  yet 
struggled  against  the  power  of  inward  foes,  and 
was  all  athirst  after  a  more  complete  and  per- 
fect deliverance.     Eomans  vii.,  and  its  parallel, 


CLUSTERS   FROM  ESHCOL.  15 

Galatians  v.,  plainly  sustain  this  assertion.  At 
other  times,  this  same  apostle  expresses  himself 
as  having  undergone  this  crucifixion-death  and 
resurrection  with  Christ;  but  without  a  better 
understanding  of  the  apostle's  inner  life,  and  the 
chronological  order  of  his  utterances,  it  can  not 
be  learned  just  when  he  underwent  this  process. 
But  that  he  at  some  time  passed  through  this 
ordeal,  and  realized  the  precious  results,  is  clear 
from  his  frequent  admissions  of  it. 

At  one  stage  of  Paul's  experience  he  says  that 
he  counted  all  things  but  loss  for  the  excellency 
of  the  knowledge  of  Jesus  Christ,  and  that  he 
sought  above  all  things  to  "know  him,  and  the 
power  of  his  resurrection,  and  the  fellowship  of 
his  sufferings,  being  made  conformable  unto  his 
death ;  if  by  any  means  I  might  attain  unto  the 
resurrection  of  the  dead,  l^ot  as  though  I  had 
already  attained,  either  were  already  perfect :  but 
I  follow  after,  if  that  I  may  apprehend  that  for 
which  also  I  am  apprehended  of  Christ  Jesus.'* 
(Phil.  iii.  8-12.) 

Evidently  when  the  apostle  gave  utterance  to 
these  words  he  had  not  apprehended — that  is,  ex- 
perienced,— the  fullness  of  gospel  grace,  after 
which  he  so  ardently  aspired.  But  that  his  aspi- 
rations after  this  higher  life,  so  frequently  ex- 


16  CLUSTERS  FROM  ESHCOL. 

pressed  and  intensely  cherislied,  and  coupled  with 
a  consecration  so  perfect  and  entire,  were  at 
length  crowned  with  success,  the  faithfulness  of 
God  to  his  promises,  and  the  repeated  declaration 
of  the  apostle  himself,  ahundantlj  attest.  Proh- 
ahly,  after  the  conflict  and  victory  recorded  in  II. 
Corinthians  xii.,  he  was  enahled  to  use  language 
which  he  could  not,  and  which  would  not  have 
been  appropriate  to  his  inner  state,  prior  to  that. 
His  language  now,  is,  "I  am  crucified  with 
Christ :  nevertheless  I  live ;  yet  not  I,  but  Christ 
liveth  in  me :  and  the  life  which  I  now  live  in  the 
flesh  I  live  by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me." 

In  proof  that  the  experience  expressed  in  the 
words  just  quoted  was  attained  through  a  process 
of  suffering,  if  not  in  connection  with  the  special 
occurrence  referred  to  in  II.  Corinthians  xii.,  the 
following  scriptures  are  cited :  "  From  henceforth 
let  no  man  trouble  me,  for  I  bear  in  my  body  the 
marks  of  the  Lord  Jesus."  "Always  bearing 
about  in  the  body  the  dying  of  the  Lord  Jesus, 
that  the  life  also  of  Jesus  might  be  made  mani- 
fest in  our  body.  For  we  which  live  are  always 
delivered  unto  death  for  Jesus'  sake,  that  the  life 
also  of  Jesus  might  be  made  manifest  in  our 
mortal  flesh."     These  quotations  prove  that  the 


CLUSTERS  FROM  ESHCOL.  17 

author  of  tliem  liad  passed  through  severe  afflic- 
tions, and  that  the  marks  thereof,  the  permanent 
bodily  infirmity,  yet  remained.  If  the  incident 
of  n.  Corinthians  xii.  is  not  referred  to,  some 
other,  equally  severe  and  permanent,  must  have 
occurred  in  the  life  of  Paul,  which  he  has  not 
recorded. 

But  did  Paul  regret  the  process  of  suffering 
through  which  he  was  called  to  pass — into  the 
possession  of  the  abundant  grace  bestowed  upon 
him  ?  Hear  his  own  reply  to  this  interrogation : 
"  Most  gladly  therefore  would  I  rather  glory  in 
my  infirmities,  that  the  power  of  Christ  may  rest 
upon  me.  Therefore  I  take  pleasure  in  infirmi- 
ties, in  reproaches,  in  necessities,  in  persecutions, 
in  distresses  for  Christ's  sake :  for  when  I  am 
weak,  then  I  am  strong." 

It  will  be  borne  in  mind  that  we  make  a  distinc- 
tion between  being  crucified  with  Chri&t,  and  being 
dead  with  Christ.  The  first  may,  and  usually  does, 
continue  throughout  the  entire  life.  It  symbol- 
izes the  suffering  life  of  the  believer,  which  no 
attainment  of  grace  will  turn  aside.  The  second 
is  the  death  which  the  wholly  consecrated  be- 
liever undergoes,  usually  in  connection  with  trials 
and  afflictions, — though  not  always  so, — to  the 
corrupt  principle  called  in  the  Scriptures  "the 
8 


18  CLUSTERS  FROM  ESHCOL. 

carnal  mind,"  "  the  body  of  sin,"  and  "  the  old 
man."  These,  even  in  the  regenerated,  yet  mani- 
fest their  presence  and  power  in  evil  tempers;  as 
coveteousness,  pride,  unbelief,  etc.  The  blood  of 
Jesus  alone,  applied  by  the  Holy  Spirit,  can  de- 
stroy this  principle  from  which  so  much  evil 
flows.  Afflictions  only  lead  the  chastened  be- 
liever to  see  his  need  of  this  cleansing,  and  make 
him  willing  to  receive  this  gracious  work.  They 
do  not,  they  can  not  cleanse  the  soul. 

And  now,  dear  reader,  would  you  attain  unto 
the  fullness  of  the  blessing  of  Christ  Jesus,  which 
it  is  your  privilege  to  obtain  in  this  life,  as  well 
as  share  in  the  blessedness  awaiting  the  saints  in 
the  life  to  come  ?  You  can  reach  these  precious 
results  only  by  becoming  like  unto  Christ, — by 
being  conformed  unto  him  in  all  things.  And  if 
this  conformity  involves  trials,  afflictions,  and 
sorrows,  it  will  be  no  evidence  of  the  displeasure 
of  God,  or  that  he  has  withdrawn  from  you  his 
favor  and  regard.  They  rather  prove  the  interest 
God  manifests  for  your  welfare,  and  his  purpose 
to  bestow  upon  you  more  abundantly  of  his 
grace.  ' 

Jesus  Christ  is  the  model  we  are  to  imitate. 
We  are  to  be  made  like  him, — conformed  to  his 
moral  image,  and,  in  some   respects,  conformed 


CLUSTERS  FROM  ESHCOL.  19 

to  his  earthly  life  here,  that  we  may  in  the  life  to 
come  be  made  like  him  there.  To  produce  this 
conformity,  God  uses  afflictions  and  trials.  These 
are  variously  stated  in  the  Scriptures  as  refining^ 
(Isa.  xlviii.  10  ;  Job  xxiii.  10)  as  sifting,  (Amos 
ix.  9)  as  'pruning,  (John  xv.  2)  and  as  polishing. 
The  material  of  which  the  temple  of  Solomon 
was  built  was  all  made  ready,  in  form  and  size, 
before  it  was  brought  together ;  and  when  the 
sacred  edifice  was  built,  each  piece  exactly  fitted 
the  place  it  was  designed  for  so  perfectly,  that 
the  sound  of  hammer  or  saw  was  not  heard.  God 
is  preparing  the  material  of  his  heavenly  temple 
here ;  he  is  squaring  and  shaping  and  polishing 
each  individual  for  his  proper  place ;  and  when 
the  end  shall  be  reached,  and  the  material  shall 
all  be  brought  together,  it  will  be  found  that  no 
further  preparation  will  be  necessary.  The  sym- 
bol plainly  teaches  this.  Every  one  there  must 
be  polished  here,  prepared  here  ;  and  while  there 
are  many  ways  for  doing  this,  the  most  efiectual 
is  sufl:ering.  "  Like  a  workman  God  stands  over 
each  stone,  touching  and  retouching  it,  turning  it 
on  every  side,  marking  its  blemishes  and  rough- 
ness, and  then  applying  his  tools  to  efifect  the 
desired  shape  and  polish.  Some  parts  of  the 
stone  are  so  rugged  and  hard  that  nothing  save 


20  CLUSTERS  FROM  ESHCOL. 

heavy  and  repeated  strokes  and  touches  will 
smooth  them  down.  They  resist  any  milder 
treatment.  And  yet,  in  patient  love,  this  heav- 
enly Workman  carries  on  his  purpose  concerning 
us.  Keeping  beside  him,  if  one  may  so  speak, 
the  perfect  model  according  to  which  the  stone  is 
to  be  fashioned, — even  Jesus,  the  Father's  chosen 
one, — he  labors  till  every  part  is  shaped  accord- 
ing to  his  likeness,  line  after  line,  l^o  pains  are 
spared,  no  watchfulness  relaxed,  till  we  are  made 
entirely  like  him,  being  changed  into  the  same 
image  from  glory  to  glory  by  the  Spirit  of  the 
Lord.  Thus  affliction  molds  and  purifies.  Thus 
it  effaces  the  resemblance  of  the  first  Adam,  and 
traces  for  us  each  lineament  of  the  second,  that  as 
we  have  borne  the  image  of  the  earthly,  we  may 
also  bear  the  image  of  the  heavenly." — Bonar. 

But  will  God  suffer  his  afflicted  ones  to  be  con- 
sumed in  the  fire  to  which  he  may  subject  them  ? 
It  is  related  that  two  pious  ladies  were  conversing 
about  the  meaning  of  the  words  of  Malachi  iii. 
3 :  "  He  shall  sit  as  a  refiner  and  purifier  of  sil- 
ver." And  passing  a  door  over  which  the  sign 
read  the  calling  of  one  engaged  in  working  the 
precious  metal,  they  entered  and  asked  him  to 
explain  the  process  of  refining  silver.  The  re- 
finer replied,  "  I  place  the  crucible  containing  the 


CLUSTERS  FROM  ESHCOL.  21 

silver  in  the  fire  and  subject  it  to  an  intense  heat. 
I  take  a  seat  by  it,  and  keep  my  eye  on  it,  and 
closely  watch  it  until  I  can  see  my  own  image 
reflected,  when  I  at  once  remove  it  from  the  fire ; 
for  when  it  reflects  my  image  I  know  the  dross  is 
all  consumed,  and  to  leave  it  longer  in  the  fire 
would  destroy  it."  The  meaning  of  the  scripture 
was  made  plain.  Thus  God  watches  closely  and 
afiectionately  his  afflicted  saints,  and  when  his 
own  image  is  seen  in  them  he  delivers  or  removes 
them.  He  will  not  suffer  them  to  be  consumed 
nor  destroyed. 

And  what  shall  be  the  reward  for  this  life  of 
affliction  and  suffering  here  ?  It  is  indicated  in 
the  words  of  the  apostle  :  "  If  we  suffer,  we  shall 
also  reign  with  him."  (II.  Tim.  ii.  12.)  When 
the  fullness  of  time  shall  have  come,  when  the 
promised  inheritance  of  universal  dominion  shall 
be  given  unto  Christ  (Rev.  xi.  15),  he  will,  accord- 
ing to  his  gracious  promises,  kindly  share  it  with 
those  who  entered  into  the  fellowship  of  his  suf- 
ferings here,  and  through  them,  like  unto  himself, 
entered  into  glory.  (Rev.  iii.  21  ;  Luke  xxii. 
28,  29.) 

Kings  do  not  share  their  thrones  with  their 
subjects;  only  those  of  royal  blood  sit  upon 
thrones.     Jesus  acknowledges  his  disciples,  and 


22  CLUSTERS  FROM  ESHCOL. 

each  and  every  individual  thereof,  as  his  affianced 
bride;  and  he  has  declared  that  when  her  seclu- 
sion in  the  wilderness  for  the  ^'  time,  and  times, 
and  half"  shall  have  been  accomplished,  she  shall 
come  forth  therefrom  and  take  her  proper  place 
at  the  approaching  bridal-feast.  (Rev.  xii.  and 
xix.)  Then,  then  she  shall  be  amply  compensated 
for  her  life  of  suffering  here.  Then  she  shall  see 
that  the  trying  discipline  through  which  she  has 
been  led  here  was  all  right  and  for  her  eternal 
good,  and  she  will  take  up  the  joyful  song,  "  He 
hath  done  all  things  well." 

And  now,  dear  afflicted  reader,  let  us  question 
ourselves  as  to  what  affliction  has  done  for  us, 
and  what  progress  we  have  made  in  being  trans- 
formed into  the  image  of  our  elder  Brother?  Are 
we  losing  our  worldliness  and  becoming  heavenly- 
minded?  Are  we  getting  quit  of  pride,  passion, 
stubbornness,  covetousness,  unbelief,  etc.?  Are  we 
caring  less  for  worldly  honors,  for  worldly  pleas- 
ures, for  the  smiles  of  men,  for  the  world's  ap- 
plause? Is  the  world  being  crucified  unto  us  and 
we  unto  it,  or  are  we  ashamed  of  the  reproach 
of  the  cross  ?  Do  we  count  it  our  glory  and  joy 
to  walk  where  our  Lord  leads,  to  suffer  where  he 
suffered,  to  drink  of  the  cup  he  drank  of,  and  to 
be  baptized  with  the  baptism   he  was  baptized 


CLUSTERS  FROM  ESHCOL.  23 

with?  Are  we  every  day  becoming  more  and 
more  unlike  the  children  of  earth,  more  and 
more  fashioned  after  the  image  and  bearing  the 
lineaments  of  our  divine  Exemplar?  Do  we  rea- 
lize that  this  earth  is  neither  our  portion  nor 
rest?  Can  we  look  back  to  special  trials  and 
afflictions  and  say,  there  and  then  I  learned  pre- 
■cious  lessons ;  there  I  got  rid  of  some  of  this  body 
of  death ;  there  I  got  up  to  a  higher  level  ?  Have 
we  wiped  away  our  rebellious  tears,  and  been 
made  to  shed  tears  of  gratitude  and  submission  ? 
Have  we  learned  that  all  the  trying  discipline 
through  which  we  are  called  to  pass  is  designed 
to  make  us  partakers  of  His  holiness?  (Heb. 
xii.  10.) 

I  close  this  chapter  with  quoting  the  lines  of 
Upham,  addressed  to  suffering  ones  : 

"  Be  patient,  let  the  fire  consume, 
Give  God's  interior  burning  room, 
Make  no  resistance,  let  it  blaze, 
And  self,  in  root  and  branch,  erase.  • 

"  Thy  life  of  self  hath  long  annoyed ; 
Thy  hopes  assailed,  thy  joys  destroyed ; 
It  poisons  every  inward  sense ; 
And  fire  alone  can  drive  it  hence. 

"  The  fiery  trial  gives  distress ; 
But  never  fear  its  anguish  less ; 
The  pain  thou  feelest  is  a  sign 
Of  flames  from  heaven,  of  fire  divine. 


24  CLUSTERS   FROM   ESHCOL. 

"  Oh  let  it  burn  till  pride  and  lust, 
And  envy,  creeping  in  the  dust, 
And  wrong  and  crime,  of  every  name. 
Shall  perish  in  the  heavenly  flame," 


CHAPTER  n. 


REJOICING  IN  TRIBULATION. 


"  Are  ye  able  to  drink  of  the  cup  that  I  shall  drink  of,  and 
to  be  baptized  with  the  baptism  that  I  am  baptized  with?'^ 
(Matt.  XX.  22.) 

These  words  are  the  reply  of  Jesus,  addressed 
to  James  and  John,  to  a  request  of  theirs  through 
their  mother  for  some  special  favor.  In  response 
to  his  interrogation  they  said  that  they  were  ahle 
to  drink  of  his  cup,  and  to  share  in  his  baptism* 
He  then  told  them  that  they  knew  not  what  they 
asked,  but  that  their  request  should  be  granted 
them.  The  subsequent  history  of  these  two  emi- 
nent and  holy  men — the  martyrdom  of  the  for- 
mer, and  the  many  persecutions  and  banishment 
of  the  latter, — attest  the  fulfillment  of  the  Lord's 
words,  and  the  severity  of  the  ordeal  through 
which  they  were  called  to  pass. 

In  full  view  of  his  own  baptism  of  suffering, 
then  near  at  hand,  and  in  perfect  knowledge  of 
all  its  bitterness,  Jesus  exclaimed,  "  I  have  a  bap- 
tism to  be  baptized  with ;  and  how  am  I  strait- 


26  CLUSTERS  FROM  ESHCOL. 

•ened  till  it  be  accomplished !  "  His  sensitive 
nature  shrunk  from  his  approaching  agony;  and 
when  the  cup  was  presented  to  his  lips  he  prayed, 
^*  0  my  Father,  if  this  cup  may  not  pass  away 
from  me,  except  I  drink  it,  thy  will  he  done." 
Strengthened  by  an  angel  from  heaven,  he  en- 
dured his  agony  to  the  end,  and  thereby  made 
salvation  possible  for  mankind,  and  became  heir 
to  a  kingdom  to  be  revealed  in  the  last  day, 
which  he  proposes  to  share  with  those  who  suffer 
with  him. 

Through  this  baptism  of  suffering,  in  fellow- 
ship with  the  Son  of  God,  lies  the  way  to  eternal 
glory.  And  among  the  other  peculiarities  of  the 
redeemed  hosts  in  heaven  is  this,  that  they  have 
gone  there  through  great  tribulation.  (Rev.  vii.  14.) 

It  is  with  extreme  reluctance  that  the  writer 
introduces  here  his  own  experience  in  affliction ; 
but  having  undergone  an  ordeal  of  suffering  so 
severe  and  protracted,  and  realized  results  so  pre- 
cious and  abiding,  he  feels  it  a  duty  to  others 
called  to  suffer  in  the  same  way,  to  place  upon 
record  the  following  statement : 

During  the  many  years  of  my  religious  life  I 
have  been  permitted  to  enjoy  much  of  the  Divine 
presence  and  favor.  My  most  marked  advance- 
ments, however,  in  the  grace  of  God  have  invari- 


CLUSTERS  FROM  ESHCOL.  27 

bly  been  in  connection  with  or  immediately  fol- 
lowing sore  affliction.  I^early  four  years  ago  I 
undertook  to  write  an  elucidation  of  Rom.  v.  1-3. 
I  elaborated  at  considerable  length  "justification 
by  faith."  I  then  wrote  of  its  immediate  and 
saving  result, — peace  with  God  through  our  Lord 
Jesus  Christ.  I  dwelt  with  special  delight  upon 
its  second  and  higher  result, — standing  (that  is, 
maintaining  that  position,)  and  rejoicing  in  hope 
of  the  kingdom  and  glory  of  Christ,  to  be  re- 
vealed at  the  last  day.  But  when  I  came  to  con- 
eider  the  third  and  highest  result — glorying  in 
tribulation, — I  was  unable  to  proceed.  Up  to  this 
point  I  had  the  light  of  my  own  experience  to 
assist  me.  But  here  was  ground  I  had  not  trav- 
eled over.  I  had  undergone  severe  afflictions, 
and  had  realized  gracious  results,  but  my  rejoic- 
ing was  not  in  the  midst  of  the  affliction,  as  taught 
in  the  scripture  I  was  considering,  but  after  it 
was  past  and  the  blessing  was  bestowed,  as  repre- 
sented in  Heb.  xii.  11.  Evidently  here  was  an  at- 
tainment of  grace  which  I  was  experimentally 
ignorant  of;  and  I  desired  to  have  it.  Unable  to 
finish  my  writing  I  laid  it  aside,  and  about  a  year 
afterward,  receiving  no  further  light,  I  destroyed  it. 
From  this  circumstance,  as  well  as  from  my 
own  understanding  of  the  Scriptures,  I  was  led 


28  CLUSTERS  PROM  ESHCOL. 

to  form  exalted  conceptions  of  tlie  standard  of 
Christian  attainment;  and  my  heart  earnestly 
aspired  after  all  the  fullness  of  the  grace  of  God 
which  I  could  possihly  attain  unto  in  this  life. 

I  also  felt  assured  that  the  world  forms  its 
opinion  of  the  Lord  Jesus  Christ  and  his  religion 
by  the  spirit  and  lives  of  his  professed  represent- 
atives, thus  placing  him  upon  trial  before  men, 
in  the  persons  of  his  friends ;  and  that  it  was  in 
view  of  this  that  he  declared  of  his  disciples,  "  Ye 
are  my  witnesses"  With  the  purpose,  therefore, 
worthily  to  represent  my  Lord  before  men,  I  de- 
termined to  seek  after  all  the  fullness  of  grace 
possible  to  men,  and  for  a  number  of  years  pray- 
ed in  secret  thus :  "  Oh,  make  me  all  like  Thee. 
Make  me  to  bear  and  reflect  in  all  my  life,  walk, 
conversation,  in  my  disposition,  temper,  spirit, 
in  my  example  and  influence,  and  even  in  my 
appearance,  the  image  of  Jesus." 

Often  while  thus  in  secret  prayer  I  was  made 
to  hesitate ;  for,  remembering  that  almost  every 
marked  advancement  in  grace  I  had  made  was  in 
connection  with  some  sore  affliction,  and,  from 
my  understanding  of  the  word  of  God,  the  grace 
after  which  I  aspired  was  usually  connected  with 
severe  personal  chastisement,  questions  like  these 
would  be  suggested  to  my  mind :  "  Are  you  will- 


CLUSTERS  FROM  ESHCOL.  29 

ing  to  undergo  trials  like  those  in  the  past,  which, 
though  severe  and  trying,  resulted  so  greatly  to 
your  good  ? "  Even  two  of  the  bitter  trials  I  after- 
ward was  called  upon  to  endure  came  squarely 
before  me  as  probable  ingredients  in  my  cup.  At 
length  I  was  enabled  to  lay  my  all  wholly  upon 
the  altar  of  consecration,  leaving  all  else  to  God 
to  choose  and  order  as  he  saw  best. 

Soon  after  this  consecration  was  made  my 
health  gave  way.  ISTervous  prostration,  induced 
by  long  and  severe  religious  and  secular  labor, 
came  upon  me.  Then,  while  prostrated  and 
afflicted,  bereavement,  sad  and  sore  indeed,  came 
and  my  earthly  home  was  annihilated.  For  a 
period  of  nearly  a  year  I  underwent  an  ordeal  of 
suffering,  physical  and  mental,  that  language  can 
not  describe.  Then  followed  a  precious  baptism 
of  the  Holy  Spirit,  and  a  period  of  respite  lasting 
about  six  months.  Then,  when  I  supposed  my 
heallh  was  permanently  restored,  and  when  I  was 
actively  engaged  in  religious  labor,  affording  me 
much  delight,  my  malady  returned  with  increased 
force.  Cerebral  exhaustion  and  chronic  congestion 
v*^ith  all  their  attendant  evils  set  in  upon  me,  de- 
stroying forever,  as  I  supposed,  every  earthly  hope 
and  prospect.  Oh !  I  shudder  as  I  look  back  to 
the  long,   dark    night   of   agony   which   settled 


30  CLUSTERS  FROM  ESHCOL. 

upon  me ;  to  the  sleepless  nights ;  to  the  long 
and  weary  days;  to  the  blasted  hopes;  to  the 
humiliation  and  disappointment;  to  the  fearful 
idea  that  in  some  way  I  had  displeased  my  heav- 
enly Father,  and  that  he  was  chastising  me  in 
wrath.  Life  became  a  burden ;  death  seemed 
greatly  to  be  desired.  Then,  to  crown  it  ally 
Satan  was  permitted  to  assail  me  as  never  before. 
In  the  character  of  an  accuser,  he  charged  me 
with  unfaithfulness  to  duty ;  with  disobedience  to 
my  proper  life-work ;  with  having  committed  the 
unpardonable  sin.  The  sword  of  the  Spirit,  with 
which  I  tried  to  defend  myself  from  his  fiery  darts,, 
he  wrested  from  my  hand  and  used  it  against 
me.  At  times  Satan  seemed  to  stand  personally 
before  me ;  and  I  was  startled  with  suggestions  of 
passages  of  scripture,  seemingly  so  pertinent,  so 
suddenly  presented,  and  so  persistently  pressed 
upon  me  by  a  seeming  living  person,  that  I  was 
led  to  suppose  it  was  by  the  Holy  Spirit.  Hope 
forsook  me.  Despair,  dark  and  gloomy,  settled 
down  upon  me.  For  weeks  together,  excepting 
intervals  of  respite  graciously  granted  me,  1 
wrestled  with  the  power  of  this  unseen  foe.  Oh, 
the  unutterable  agony  of  soul  I  endured  as  I 
gazed  into  vast,  boundless  eternity,  without  hope ! 
Sadness  and  melancholy  settled  down  upon  me,- 


CLUSTERS  FROM  ESHCOL.  31 

uutil,  like  Job  under  similar  circumstances,  I 
longed  for  death,  and  deplored  the  day  of  my 
birth  into  this  world.  If  the  reader  would  know 
the  state  of  my  feelings,  he  can  learn  it  by  read- 
ing Job  iii.,  vii.,  and  Psalms  vi.  and  Ixxxviii. 

Forsaken  by  God,  as  I  supposed,  misunder- 
stood of  men,  and  suffering  by  day  and  by  night 
with  a  malady  whose  horrors  can  only  be  known 
by  personal  experience,  and  which  has  sent  many 
to  untimely  graves,  or  premature  retirement  from 
the  active  labors  and  pursuits  of  life,  I  lost  in- 
terest in  every  earthly  pursuit,  and  was  under 
the  necessity  of  secluding  myself  from  all  excite- 
ment, for  medical  treatment.  This  condition  of 
suffering  continued  for  a  number  of  years,  until 
I  went  down  to  a  depth  of  suffering  reached  by 
but  few,  and  from  which  fewer  still'  have  ever 
been  lifted.  The  humiliation  of  our  Lord  Jesus 
Christ  culminated  in  a  malefactor's  death,  when 
"  he  was  numbered  with  the  transgressors ;  Paul's, 
when  he  lost  all  things,  and  was  counted  as  the 
filth  and  off  scouring  of  the  earth ;  mine,  in  my 
forced  retirement,  and  when  stripped  of  family, 
home,  friends,  property,  health,  reputation,  and 
hope.  Let  no  one  who  may  read  these  lines  sup- 
pose that  his  or  her  condition  is  worse  than  mine 
was;  such  is  not  the  case.    And  I  detail  this  little 


82  CLUSTERS  FROM  ESHCOL. 

experience  only  for  the  encouragement  of  sucli  as 
may  be  in  similar  affliction. 

In  all  this  bitter  ordeal  of  suffering  through 
which  I  was  passing  I  had  forgotten,  or  lost  sight 
of  my  consecration  to  a  life  of  suffering,  if  such 
were  the  will  of  God,  that  I  might  attain  unto 
the  measure  of  grace  after  which  I  aspired.  I 
was  conscious  of  my  integrity,  that  in  all  my 
efforts  to  do  what  I  conceived  to  be  my  duty  I 
was  influenced  by  sincere  and  upright  motives, 
and  that,  however  weak  I  had  proved  to  be,  I 
had  not  intentionally  sinned,  nor  withdrawn  from 
my  heavenly  Father  that  which,  long  years  since, 
I  had  committed  to  his  care.  This  consciousness 
of  my  integrity,  and  confidence  in  God's  faithful- 
ness, produced  confidence  in  my  ultimate  salva- 
tion, excepting  the  time  when  I  wandered  in  the 
dark  regions  of  despair.  My  experience  is  best 
expressed  in  the  words  of  the  apostle, — "  I  know 
whom  I  have  believed,  and  am  persuaded  that  he 
is  able  to  keep  that  which  I  have  committed  unto 
him  against  that  day."  The  apostle's  confidence, 
as  expressed  in  these  words,  seem  to  be  based 
upon  the  faithfulness  of  God  to  a  jpast  transaction 
rather  than  in  any  present-felt  emotion.  Upon 
that  same  rock  I  also  stood,  and  now  stand. 

In  addition   to   the  comfort  arising  from  the 


CLUSTERS   FROM   ESHCOL.  33 

confidence  stated  I  could  at  all  times,  when  I 
could  believe  that  my  heavenly  Father,  while  not 
sending  my  affliction,  yet  permitted  it,  and  would 
cause  good  to  come  from  it,  either  to  myself  or 
others,  entirely  submit  to  his  will,  even  to  kissing 
the  hand  and  welcoming  the  rod  which  smote 
me. 

This  ordeal  of  suffering  continued  for  three 
years,  excepting  the  respite  of  about  six  months, 
already  stated.  During  it  all,  my  heavenly  Fa- 
ther, while  permitting  me  to  be  sorely  tried  by 
the  enemy,  and  afflicted  mainly  as  a  result  of  my 
long-continued  overwork,  has  had  his  eye  of  com- 
passion upon  me,  and  at  length  bestowed  upon 
me  a  most  gracious  visitation  of  peace  and  power, 
which  I  will  now  describe  : 

On  the  last  Sabbath  of  the  past  year,  1877,  a 
little  tract,  entitled,  "Eternal  life;  can  I  lose  it 
before  I  die  ? "  was  placed  in  my  hands,  with  the 
request  that  I  should  read  it  and  give  my  opinion 
of  it.  Unable  to  enter  into  its  arguments  suffi- 
ciently to  give  an  intelligent  opinion  of  it,  its 
perusal  led  me  to  consider  the  absolute  safety  of 
the  Christian.  The  well-remembered  words  of 
the  psalmist,  "Like  as  a  father  pitieth  his  chil- 
dren, so  the  Lord  pitieth  them  that  fear  him. 
For  he  knoweth  our  frame ;  he  remembereth  that 


84  CLUSTERS  FROM  ESHCOL. 

we  are  dust,"  seemed  to  be  more  than  ordinarily 
full  of  encouraging  meaning.     I  considered  my 
past  life,  my  conversion  to  God  in  the  days  of  my 
boyhood,  the  many  evidences  of  his  presence  and 
favor  bestowed  upon  me,  and  never  more  satis- 
factory than  at  the   time   this   cloud   fell   upon 
me.     I  was  conscious  that  I  had  not  knowingl}f 
sinned,  nor  departed  from  him,  nor  withdrawn 
from  his  care  that  which,  years   before,  I  had 
committed  to  him.     Then  I   saw   a  fond  father 
press  to  his  heart  his  little  son,  and  imprint  upon 
his  trusting  face   the   evidences   of  his   undying 
affection.     This  relation,  thought  I,  is  the  symbol 
which  God  himself  employs  to  represent  his  rela- 
tion to  and  love  for  his  children.     Why,  then, 
is   this   symbol   so   frequently  employed    in   the 
Scriptures,  and  so  tenderly  enjoined  by  the  Savior 
in  the  prayer  he  taught  his  disciples,  if  it  does 
not  mean  all  it  represents  ?     And  why  may  not 
I,  notwithstanding   my  affliction  and   weakness, 
claim  what  the  relation  implies  ?     Soon,  as  in  all 
former  experiences,  confidence   in   the   word    of 
God  began  to  increase.     Light,  peace,  comfort, 
and  joy  followed.     Gradually,  steadily,  these  pre- 
cious influences  increased,  until  my  despondency 
and  gloom  were  gone.     I  felt  that   my  aching, 
throbbing  head    was   pillowed   upon  a  Father's 


CLUSTERS  FROM  ESHCOL.  35 

heart;  and  everlasting  arms  pressed  me  to  his 
loving  bosom. 

Oh,  what  a  change!  How  inexpressibly  pre- 
cious was  this  blessed  peace  and  comfort  which 
now  possessed  and  filled  my  happy  soul !  Instead 
of  dark,  gloomy  despair  and  melancholy,  my 
whole  being  was  again  filled  with  an  infiuence  so 
sweet,  so  precious,  so  fear-dispelling,  and  so  soul- 
satisfying  that  I  have  no  language  to  express  it. 
The  word  of  God  declares  that  it  passes  human 
understanding.  Such  I  found  it  to  be  indeed, — 
the  same  in  kind  which  I  felt  when  I  first  be- 
lieved in  Jesus;  the  same  which  very  often 
since  has  filled  and  satisfied  my  soul,  but  now 
bestowed  in  measure  so  large,  so  constant,  so 
abiding,  that  there  was  no  room  in  my  heart  for 
doubt  or  fear.  That  it  is  from  God,  and  that  I 
am  forever  sealed  unto  eternal  life,  I  have  not  the 
shadow  of  a  doubt. 

ITow,  contrast  my  present  condition,  under  this 
baptism  of  the  Spirit,  with  what  it  was  previous 
thereto,  especially  when  wandering  in  the  region 
of  despair,  nearly  one  year  ago.  Prostrated  be- 
neath the  heel  of  the  enemy,  lying  at  the  pit's 
mouth,  disrobed  of  almost  everything  I  prized, 
crushed  in  spirit,  bruised  and  stripped  and  dis- 
tressed, the  spirit  of  prayer  lost,  religious  duties 


36  CLUSTERS   FROM   ESHCCL. 

irksome,  and  every  earthly  prospect  shrouded  in 
gloom,  I  was  unhappy  indeed.  ]^ow,  delivered 
from  my  fears,  filled  with  inexpressible  peace  and 
comfort,  and  sweetly  assured  of  the  unchange- 
able favor  of  God  here  and  heaven  hereafter, 
and  my  heavenly  Father  proclaiming  unto  me, 
"  For  a  small  moment  have  I  forsaken  thee ;  but 
with  great  mercies  will  I  gather  thee.  In  a  little 
wrath  I  hid  my  face  from  thee  for  a  moment; 
but  with  everlasting  kindness  will  I  have  mercy 
on  thee.''     (Isa.  liv.  7,  8.) 

As  already  stated,  the  experience  I  thus  gained 
was  not  different  from  what  I  had  formerly  en- 
joyed, but  was  more  full  and  abiding.  Its  distin- 
guishing characteristics  may  be  stated  as  follows: 

I.  In  former  experiences  Jesus  seemed  to  stand 
pre-eminent  before  me.  My  prayers  and  adora- 
tion were  all  to  him.  Now  the  fatherhood  of 
God  is  pre-eminent,  and  the  Savior  appears  as 
my  elder  Brother,  my  Fellow-Pilgrim  upon  life's 
highway,  kindly  bearing  my  burden  and  encour- 
aging me  with  the  assurance  that  he  will  share 
with  me  his  purchased  inheritance.  The  Holy 
Spirit,  as  the  divine  Comforter,  takes  the  word 
of  God,  illuminates  it  with  precious  meaning, 
and  seals  it  upon  my  heart. 

II.  I  seem  to  have  permanently  entered  into 


CLUSTERS  FROM  ESHCOL.         .  37 

the  inner  sanctuary,  the  holy  of  holies,  where  I 
am  permitted  to  enjoy  the  most  perfect  peace  and 
commune  with  God,  without  the  intervention  of 
means  and  ordinances  peculiar  to  worshipers  in 
the  outer  court.  I  have  no  language  to  express 
the  fullness  of  peace  and  comfort  hestowed  upon 
me,  and  the  assurance  of  the  presence  and  favor 
of  God,  and  of  my  final  salvation.  This  peace 
and  comfort  continue  full  and  abiding  so  long  as 
I  keep  my  eye  fixed  upon  Jesus,  accept  the  fact 
of  my  disability,  and  commit  my  all  wholly  to 
God.  But  as  soon  as  my  mind  is  diverted  from 
Jesus,  to  contemplate  myself,  my  past  delinquen- 
cies, my  present  weakness,  or  my  probable  future 
disability,  perplexity,  and  trouble  arise. 

Like  others  who  have  been  disabled  after  many 
years  spent  in  active  religious  and  secular  work, 
I  find  it  more  trying  to  faith  and  patience  to  be 
idle  and  inactive  than  to  be  diligently  at  work. 
If  my  heavenly  Father  wills  it  that  my  future  is 
to  be  spent  in  sufi"ering,  I  accept  the  allotment, 
yea,  rejoice  in  it,  only  so  that  his  will  shall  be  ac- 
complished. 

III.  I  seem  to  have  undergone  a  crucifixion 
to  almost  every  earthly  relation,  interest,  and 
pursuit.  Unable  to  find  pleasure  or  enjoyment 
in  the  things  which   interest  others,  and  which 


So  CLUSTERS  FROM  ESHCOL. 

afforded  me  delight  previous  to  this  affliction, 
God  has  most  graciously  re-opened  a  channel  of 
sweetest  pleasure  in  communion  with  himself 
through  his  Holy  Spirit  and  the  written  word. 
My  attachment  to  friends  and  fellow- Christiana 
continues,  hut  in  the  modified  form  indicated  hy 
the  apostle  in  II.  Cor.  v.  16.  I  now  seem  to 
have  entered  into  a  larger  relationship  and  claim, 
as  heing  in  communion  with  patriarchs,  prophets, 
apostles,  martyrs,  fellow-lahorers  who  have  pre- 
ceded me  to  heaven,  as  well  as  the  many  precious 
ones  still  living. 

lY.  There  are  certain  conditions  which  I  sup- 
posed were  indispensihle  to  the  full  enjoyment  of 
religion,  as  favorable  surroundings,  and  active, 
diligent  labor.  Indeed,  I  could  conceive  of  noth- 
ing else  worth  living  for  than  to  devote  time, 
strength,  and  talent  to  the  promotion  of  the 
cause  of  God  and  the  welfare  of  my  fellow-men ; 
for  next  to  the  anticipated  rest  and  associations 
of  heaven  did  I  prize  the  relations  and  labors  of 
the  church  on  earth.  Every  duty,  every  depart- 
ment of  labor  assigned  me,  afforded  me  inexpress- 
ible delight.  The  ways  of  religion  were  truly 
ways  of  pleasantness,  and  her  paths  all  peace. 
And  I  know  of  no  higher  inducement  to  desire 
life,  health,  and  vigor,  than  to  enable  me  to  labor 


CLUSTERS   FROM    ESHCOL.  3^ 

on  in  the  Master's  vineyard.  I  had  yet  to  learn 
that  the  grace  of  God  can  meet  every  want  of 
the  soul  and  render  it  supremely  happy,  rejoic- 
ingly happy,  in  the  absence  of  these  conditions, 
and  in  actual  suffering  from  a  most  distressing' 
affliction.  It  was  the  want  of  this  experience 
which  compelled  me  to  lay  aside  my  attempted 
elucidation  of  Romans  v.  3,  as  previously  stated. 
Now,  I  have  learned  how  to  harmonize  that 
scripture  with  Heb.  xii.  11. 

V.  I  am  again  confirmed  in  an  opinion,  long 
held,  that  in  my  case  it  is  my  duty  to  use  all  my 
experiences  for  the  welfare  of  others.  Impressed 
with  a  belief  that  my  religious  life  would  be 
marked  by  many  trials  and  triumphs,  and  that  I 
should  commit  the  principal  events  thereof  to 
writing  for  the  benefit  of  others,  I  commenced 
this  duty  over  thirty  years  ago.  I  was  strangely 
led  to  use  as  a  suitable  text  or  motto  for  that 
narrative,  the  words  of  the  Savior  in  relation  to 
Peter,  —  "Behold,  Satan  hath  desired  to  have 
you,  that  he  may  sift  you  as  wheat :  but  I  ■  have 
prayed  for  thee,  that  thy  faith  fail  not :  and  when 
thou  art  converted,  strengthen  thy  brethren." 
(Luke  xxii.  31,  32.)  How  appropriate  these  words 
have  been  in  my  case,  the  record  I  have  written 
will  show. 


40  CLUSTERS  FROM  ESHCOL. 

A  severe  affliction  and  an  accompanying  bap- 
tism of  the  Holy  Spirit,  some  ten  years  ago, 
enabled  me  to  write  the  two  books,  Holiness,  or 
the  Higher  Christian  Life,  and  The  Age  We  Live 
In,  The  analogies  of  the  past  led  me  to  consider 
what  new  duty  would  be  laid  upon  me  in  connec- 
tion with  this  rich  and  more  abiding  baptism; 
and  shortly  after  its  bestowal  my  former  efforts 
to  write  of  afflictions  came  to  my  remembrance, 
and  I  was  impressed  that  this  duty  would  now 
be  laid  upon  me.  Strangely,  and  with  a  clear- 
ness beyond  my  power  to  describe,  the  whole 
subject  of  the  teachings  of  the  Scriptures  in  rela- 
tion to  the  afflictions  of  believers  came  before 
my  mind.  The  title,  the  subjects,  the  divisions, 
the  arrangements,  the  texts,  and  the  matter,  all 
stood  clearly  before  me.  I  wrote  down  the  table 
of  contents  as  suggested,  and  afterward,  as  I  had 
strength,  wrote  and  rewrote  in  this  present  form 
the  manuscript  which  is  intended  to  elucidate  the 
subject  so  important  to  God's  afflicted .  children. 
Thus  the  duty  I  was  incompetent  to  discharge 
four  years  ago,  when  in  comparative  health  and 
surrounded  with  all  desired  earthly  and  social 
comforts,  is  now  undertaken  and  imperfectly  dis- 
charged, after  years  of  severest  affliction,  and 
while  still  in  the  furnace  and  under  the  chasten- 
ing rod. 


CLUSTERS  FROM  ESHCOL.  41 

Before  dismissing  this  personal  narrative,  in- 
troduced here  for  the  purpose  of  elucidating  the 
subject  under  consideration,  and  which  may  not 
be  referred  to  again  in  the  following  chapters, 
and  as  an  expression  of  my  feelings  in  relation  to 
the  future,  I  submit  the  following  beautiful  lines : 

"  Perhaps  the  dreaded  future 

Is  less  bitter  than  I  think ; 
The  Lord  may  sweeten  the  waters, 

Before  I  stoop  to  drink ; 
Or  if  Marah  must  be  Marah, 

He  will  stand  beside  the  brink. 

"  Oh,  restful,  blissful  ignorance, 

'  Tis  blessed  not  to  know ; 
It  keeps  me  so  still  in  those  arms, 

Which  will  not  let  me  go. 
And  hushes  my  soul  to  rest. 

On  the  bosom  that  loves  me  so. 

"  So  I  go  on  not  knowing, 

I  would  not  if  I  might ; 
I  would  rather  walk  in  the  dark  with  God 
•    Than  go  alone  in  the  light, 
I  would  rather  walk  with  him  by  faith. 

Than  go  alone  by  sight." 

Three  years  have  passed  since  this  manuscript 
was  written.  It  seems  but  right  that  I  should 
now  add  to  this  personal  narrative  the  fact  of 
very  great  relief  from  my  malady,  and  the  con- 
tinued and  abiding  presence  of  God  in  my  soul. 

If  I  have  any  advice,  which  I  have  specially 


42  CLUSTERS  FROM  ESHCOL. 

learned  in  the  school  of  affliction  through  which 
I  have  passed,  that  I  would  give  to  other  afflicted 
ones,  it  is  this,  accept  the  fact  of  your  affliction  as 
an  expression  of  your  Father's  will  concerning 
you,  either  sent  or  permitted  by  him,  and  intend- 
ed for  your  welfare,  either  here  or  hereafter. 
Resistance  will  only  increase  your  suffering.  Paul 
prayed  thrice  for  the  removal  of  his  affliction,  and 
failing  to  have  it  taken  away  was  then  enabled 
to  accept  it.  I,  too,  reached  this  state,  but  not 
until  after  three  years  of  fruitless  struggling. 
But  when  this  acceptance  was  reached  deliver- 
ance came. 

And  now,  in  comparing  my  condition  at  pres- 
ent with  what  it  was  three  years  ago,  when  this 
book  was  written,  I  can  adopt  the  words  of 
Upham,  and  say : 

"  Smite  on !    It  doeth  not  hurt  me  now ; 
The  spear  hath  lost  its  edge  of  pain ; 
And  piercing  thorns  that  bound  my  brow 
No  longer  leave  their  bleeding  stain. 

"  What  once  was  woe  is  changed  to  bliss ; 
What  once  was  loss  is  now  my  gain ; 
My  sorrow  is  my  happiness ; 
My  life  doth  live  by  being  slain. 

"  The  birth-pangs  of  those  dreadful  years 
Are  like  the  midnight  changed  to  morn; 
And  daylight  shines  upon  my  tears, 
Because  the  soul's  great  life  is  born. 


4t 


CLUSTERS  FROM  ESHCOL.  43 

The  piercing  thorns  have  changed  to  flowers ; 

The  spears  have  grown  to  scepters  bright ; 
And  sorrow's  dark  and  sunless  hours 

Become  eternal  days  of  light." 


CHAPTEE  III. 


DIVINE   DISCIPLINE. 


*'  As  many  as  I  love,  I  rebuke  and  chasten."    (Rev.  iii.  19.) 

It  is  said  of  our  Lord  Jesus  Christ  that  he  was 
"a  man  of  sorrows,  and  acquainted  with  grief," 
and  that,  as  the  Captain  of  our  salvation,  he 
"  was  made  perfect  through  suffering."  Such 
seems  to  he  the  case  also  with  his  disciples.  St. 
Paul,  in  his  Epistle  to  the  Hehrews,  chapter  xii, 
7,  8,  declares  that  afflictions  and  chastisements 
are  indispensable  evidences  of  real  discipleship ; 
and  that  without  them  we  have  reason  to  ques- 
tion our  saving  relation  to  God. 

The  Savior  declared  to  the  church  at  Laodicea 
what  may  he  accepted  as  a  general  principle  in 
the  divine  administration,  that  all  those  whom 
God  loves  as  a  parent  he  rebukes  and  chastens  as 
his  children.  And  as  our  heavenly  Father  does 
"  not  willingly  afflict  or  grieve  the  children  of 
men,"  (Lam.  iii.  33,)  we  are  led  to  believe  that 
there  must  be  an  actual  necessity  for  these  chas- 
tenings.     That  necessity  will  be  considered  in  the 


CLUSTERS   FROM   ESHCOL.  45" 

proper  place.  For  tlie  present  we  will  consider 
some  of  the  methods  by  which  our  heavenly 
Father  chastens  his  children.  There  are  many 
rods  at  his  disposal,  among  which  are: 

I.     The  rod  of  poverty.^ 

All  the  wealth  of  the  universe  belongs  to  God, 
and  is  distributed  by  him  as  is  meet  and  proper 
in  his  sight;  and  from  the  fact  that  the  majority 
of  Christians  are  poor  in  this  world's  goods,  it  is 
evident  that  this  condition  is  best  for  them.  The 
Scriptures  and  general  observation  establish  the 
fact  that  worldly  pros]Derity  is  not  the  most  favor- 
able for  vigorous  and  progressive  piety.  It  usu- 
ally, if  not  universally,  leads  to  alienation  from 
God  and  overmuch  care  for  the  interests  of  the 
present  life.  Is  it  not,  then,  wise  and  good  for 
God  to  withhold  or  take  from  his  children  that 
which  proves  an  evil  rather  than  a  blessing  ?  Do 
not  affectionate  and  intelligent  earthly  parents 
act  according  to  this  principle  toward  their  chil- 
dren ?  Says  St.  James :  "  Hearken,  my  beloved 
brethren.  Hath  not  God  chosen  the  poor  of  this 
world  rich  in  faith,  and  heirs  of  the  kingdom 
which  he  hath  promised  to  them  that  love  him  V* 

To  the  rich  man  in  the  parable  it  was  said, 

*  For  some  of  the  ideas  in  this  chapter  I  am  indebted  to 
Bonar,  in  his  Night  of  Weeping. 


4§  CLUSTERS  FROM  ESHCOL. 

"  Remember  that  thou  in  thy  life-time  receivedst 
thy  good  things,  and  likewise  Lazarus  evil  things: 
but  now  he  is  comforted,  and  thou  art  torment- 
ed." The  disadvantages  and  privations  of  pov- 
erty under  which  so  many  of  the  children  of  God 
labor  are  not,  then,  arbitrary  nor  accidental,  but 
are  by  special,  providential  arrangement.  It  is 
altogether  likely  that  in  no  other  way  than 
through  the  vale  of  poverty  could  the  majority 
of  believers  ever  reach  heaven ;  and  our  heavenly 
Father,  looking  to  our  highest  and  greatest  good, 
places  us  in  the  condition  best  adapted  to  the 
promotion  of  that  .which  is  of  such  priceless 
value  to  us.  In  heaven,  ample  compensation  will 
be  made  for  the  temporary  disadvantages  of  this 
preparatory  and  probational  state.  Well,  then, 
can  we  endure  the  privations  of  a  few  years  for 
our  eternity  of  gain. 

There  is,  also, — 

n.    The  rod  of  bereavement. 

The  safety  of  the  Christian  for  the  present  and 
future  depends  upon  his  loving  God  above  all 
other  persons,  and  all  things;  for  in  proportion 
to  his  love  will  be  his  confidence  in  Him  as  his 
Guide  and  Protector.  When,  therefore,  the  earth- 
ly attachments  become  so  strong  as  to  interfere 
with  our  spiritual  and  eternal  interests,  be  it  to 


CLUSTERS  FROM  ESHCOL.  47 

the  dearest  earthly  relations, — as  husband,  wife, 
parent,  child,  sister,  or  brother,  —  faithfulness 
to  our  highest  interests  upon  the  part  of  our 
heavenly  Father,  to  whom  we  have  committed 
this  trust,  requires  that  he  interpose,  and  if  nec- 
essary remove  that  object.  Then,  in  our  weak- 
ness and  short-sightedness,  unable  to  appreciate 
the  necessity  of  this  providence,  we  are  made  to 
suffer  most  keenly,  and  sometimes  to  call  in  ques- 
tion the  wisdom  and  goodness  of  God. 

It  was  under  circumstances  like  these  that  the 
psalmist  said,  "  Lover  and  friend  hast  thou  put 
far  from  me,  and  mine  acquaintance  into  dark- 
ness." Oh,  who  can  estimate  the  number  of 
tears  shed,  the  hearts  that  have  heen  stricken,  by 
bereavements  !  Of  how  many  may  it  be  said,  as 
it  was  declared  of  the  sister  of  Lazarus,  "  She 
goeth  unto  the  grave  to  weep  there  ? " 

Of  all  the  sorrows  which  afflict  the  believer 
here,  bereavement  is  the  severest.  It  is  the  bit- 
terest ingredient  in  his  cup  ;  the  sharpest  arrow 
in  God's  quiver ;  the  heaviest  rod  in  his  hand."To 
see  the  object  of  our  most  tender  love  laid  in  the 
grave;  to  part  forever  on  earth,  with  no  expecta- 
tion to  meet  again  until  Jesus  comes;  to  look 
upon  that  face  which  shall  smile  no  more  on  us ; 
to  close  those  eyes  that  shall  see  us  no  more ;  to 


48  CLUSTERS  FROM  ESHCOL. 

press  those  lips  that  shall  speak  to  us  no  more ;  to 
stand  hy  the  cold  side  of  father,  mother,  brother, 
sister,  wife,  husband,  or  friend,  yet  hear  no  sound 
and  receive  no  greeting ;  to  carry  to  the  tomb 
the  beloved  of  our  hearts,  and  then  return  to  a 
desolate  home,  with  a  blank  in  our  souls  which 
shall  never  again  be  filled  until  the  reunion  in 
the  skies  ;  this,  oh,  this,  is  grief  indeed, — this  is 
wormwood  and  gall.'' 

And  yet  this  is  the  rod  which  our  heavenly 
Father  is  most  frequently  using, — and  none  is 
needed  more  than  it.  Perhaps  we  loved  the 
creature  more  than  the  Creator;  the  earthly, 
more  than  the  heavenly;  and  God,  jealous  of  our 
affections,  and  out  of  regard  for  our  own  welfare, 
removes  the  idol  of  our  hearts.  Perhaps  our 
earthly  homes  are  stealing  away  our  hearts  from 
the  house  of  many  mansions  in  the  skies,  and 
God  breaks  in  upon  us  in  mercy  and  turns  our 
home  into  a  wilderness.  "Perhaps  we  are  sitting 
at  ease  in  Zion,  comforted  and  contented  amid 
the  afflictions  of  a  suffering  church  and  the  mis- 
eries of  a  world  that  owns  no  Savior  and  fears 
no  God.  Jehovah  speaks  and  we  awake.  He 
takes  to  himself  some  one  from  our  loved  circle, 
or  smites  to  the  dust  some  wretched  sinner.  "We 
are  aroused,  awakened.     Our  sin  finds  us  put; 


CLUSTERS    FROM   ESHCOL.  49 

and  we  mourn  and  weep  over  it  and  seek  anew 
to  realize  the  full  measure  of  our  duty." 

Bereavement  reminds  us  too  of  the  fact  that  our 
true  citizenship  is  in  heaven  ;  that  here  we  have 
no  abiding  place  ;  that  we  have  more  brethren  in 
heaven  than  upon  earth,  and  that  the  coming  of 
our  Lord  draweth  nigh  when  we  shall  all  be  re- 
united again.  It  kindles  in  us  new  desires  for 
the  day  of  reunion,  and  thus  hastens  the  coming 
of  the  Lord ;  it  promotes  the  spirit  of  watchful- 
ness ;  it  does  for  us  what  the  departure  of  Moses 
and  Elijah  from  the  mount  of  transfiguration  did 
for  the  apostles, — it  leaves  us  alone  with  Jesus. 
This  is  God's  object  in  our  chastisement.  This 
object  is  thus  gained. 

Another  of  our  heavenly  Father's  rods,  is, — 

III.     The  rod  of  disappointment. 

Said  Job  in  the  day  of  his  prosperity,  "  I  shall 
die  in  my  nest,  and  I  shall  multiply  my  days  as 
the  sand."  Ah,  that  nest  of  worldly  ease,  hedg- 
ed about  by  God's  providences  so  closely  that 
Satan  could  neither  assail  Job  nor  his  property, 
without  the  permission  of  God,  was  soon  to  be 
torn  to  pieces,  and  Job's  days  made  so  burden- 
some and  dark  that  the  grave  would  be  more 
desirable  than  life.  So  our  best-conceived  plans, 
our  fondest  anticipations,  our  brightest  prospects, 


50  "         CLUSTERS    FROM   ESIICOL. 

are  often  blasted,  and  we  are  made  to  mourn  in 
disappointment.  There  is  a  needs  be,  an  actual 
necessity  for  these  disappointments,  or  a  God  of 
infinite  compassion  and  love  would  not  thus  afflict 
his  own  dear  children.  Said  the  Savior  at  one 
time  to  his  disciples,  "What  I  do  thou  knowest 
not  now,  but  thou  shalt  know  hereafter."  The 
same  might  be  said  of  all  God's  providential  deal- 
ings with  his  children. 

As  an  instance  of  God's  interposition  to  defeat 
the  purposes  of  even  the  unconverted,  who  form 
plans  for  the  future  independently  of  his  claims, 
we  quote  the  folloAving  case  from  a  book  now 
before  us  :  "  It  is  related  that  a  young  man  of 
fine  abilities,  when  entering  one  of  the  Italian 
universities,  communicated  his  plans  and  hopes 
for  the  future  to  an  aged  professor  named  Fil- 
lippo  I^eri.  Said  the  young  man,  '  I  intend  to 
spare  no  labor  or  pains  to  acquire  a  thorough 
education,  so  that  I  may  graduate  with  the  high- 
est honors.' 

''  '  xVnd  wl  at  will  you  do  when  you  finish  your 
studies  ? '  inquired  l!^eri. 

"  '  Then  I  will  take  my  doctor's  degree,  and 
enter  one  of  the  learned  professions,  probably  the 
Liw.' 

"  '  W.iat  then  ?  ' 


CLUSTERS  FROM  ESHCOL.  51 

"  *  Well,  I  expect  to  become  skillful,  to  rise  to 
the  head  of  my  profession,  and  accumulate  wealth 
and  fame.' 

"  '"What  then?' 

"  '  Why,  I  shall  become  rich,  respected  by  all, 
and  promoted  to  high  positions.' 

"  'What  then?' 

"  '  I  will  live  in  comfort  until  old  age.' 

"  'And  what  then?' 

"  '  Then  ?  Well  then — then — then,  I  suppose, 
like  others,  I  must  die.'  " 

Once  more  came  the  "  What  then  ?"  But  no 
answer  was  made.  The  Holy  Spirit  showed  the 
young  man  his  error,  and  led  him  to  forsake 
his  schemes  for  worldly  good;  and  in  due  time 
he  became  a  useful  minister  of  the  gospel. 

That  young  man's  calculations  were  all  for  this 
world,  but  through  the  abundant  mercies  of  God 
and  the  faithfulness  of  his  devoted,  aged  servant, 
his  earthly  schemes  were  laid  aside,  and  his  life 
was  given  to  the  service  and  cause  of  God.  Had 
he  not  voluntarily  changed  his  course,  and  had 
not  the  providence  of  God  crossed  his  path  and 
led  him  into  a  better  way,  he  might  now  be  reap- 
ing the  reward  of  his  folly. 

There  is  also — 

lY.     The  rod  of  adversity. 


§2  CLUSTERS  FROM  ESHCOL. 

This  may  be  the  loss  of  our  good  name,  reputa- 
tion, or  earthly  substance.  Or  it  may  be  the  loss 
of  the  friendship  and  the  falling  away  of  friends, 
and  the  wrath  of  enemies.  Job  had  these  in 
Yiew  when  he  gave  utterance  to  the  following 
words  :  "  Behold,  he  breaketh  down,  and  it  can 
not  be  built  again  :  he  shutteth  up  a  man,  and 
there  can  be  no  opening."  (Job  xii.  14.)  "  He 
hath  made  me  weary :  thou  hast  made  desolate 
all  my  company."  "  I  was  at  ease,  but  he  hath 
broken  me  asunder :  he  hath  also  taken  me  by 
my  neck,  and  shaken  me  to  pieces,  and  set  me  up 
for  his  mark.  His  archers  compass  me  round 
about,  he  cleaveth  my  reins  asunder,  and  doth  not 
spare.  .  .  .  He  breaketh  me  with  breach  upon 
breach ;  he  runneth  upon  me  like  a  giant."  "  My 
face  is  foul  with  weeping,  and  on  my  eyelids  is 
the  shadow  of  death."  (Job  xvi.  7,  12-14,  16.") 
"  My  days  are  past,  my  purposes  are  broken  off, 
even  the  thoughts  of  my  heart."  (Job  xvii.  11.) 
"  He  hath  fenced  up  my  way  that  I  can  not  pass, 
and  he  hath  set  darkness  in  my  paths.  He  hath 
stripped  me  of  my  glory,  and  taken  the  crown 
from  my  head.  He  hath  destroyed  me  on  every 
side,  and  I  am  gone :  and  mine  hope  hath  he  re- 
moved like  a  tree."  "  He  hath  put  my  brethren 
far  from  me,  and  mine  acquaintance  are  verily 
estranged  from  me."     (Job  xix.  8-10,  13.) 


CLUSTERS  FROM  ESHCOL.  53 

Thus  God  speaks  to  us  and  we  hear  his  voice, 
as  we  did  not  in  prosperity.  Often  nothing  but 
adversity  will  open  our  ears  to  hear  and  heed  the 
divine  call.  Said  God  by  the  prophet :  "  I  spake 
unto  thee  in  thy  prosperity ;  but  thou  saidst,  I 
will  not  hear."  (Jer.  xxii.  21).  We  need  to  have 
our  ears  closed  to  earthly  sounds,  that  we  may 
hear  those  from  heaven  ;  to  have  our  eyes  closed 
to  the  pleasures  of  earth,  that  we  may  see  those 
of  the  skies ;  to  be  turned  out  of  a  home  on 
earth,  that  we  may  seek  a  home  in  heaven. 
Earth's  pleasures,  earth's  pursuits,  earth's  associ- 
ations are  too  seducing  for  us ;  and  God  breaks 
in  upon  them,  and  we  are  often  led  apart  in  des- 
ert places,  where  alone  with  God  we  are  led  to 
see  our  folly  and  repent  of  our  sin.  God  can  not 
trust  us  with  too  full  a  cup,  or  too  pleasant  a 
resting-place,  lest  we  become  enamored  of  the 
one,  and  unwilling  to  exchange  the  other  for  a 
heavenly.  God  can  not  trust  some  with  health, 
friends,  prosperity ;  they  need  adversity  to  hum- 
ble them  and  keep  them  in  the  pilgrim's  frame. 
Coyetousness  is  bred  of  uninterrupted  prosperity. 
Hence  riches  often  take  to  themselves  wings  and 
fly  away.  We  make  idols  of  our  friends,  and 
God  removes  them.  In  all  this,  God  deals  with 
us  not  in  wrath,  but  in  great  mercy.     Kever  for 


54  CLUSTERS  FROM  ESHCOL. 

a  moment  does  lie  lose  sight  of  us.  It  is  the  dis- 
cipline of  love;  it  is  controlled  by  a  kind  and 
loving  Father. 

There  is  still  one  other  rod  of  chastisement, 
which  is, — 

V.     The  rod  of  personal  affliction. 

This  rod  is  most  frequently  used  by  God  for 
the  correction  of  his  children,  because  it  is  the 
most  effectual.  Satan  well  knew  this  when  he, 
after  failing  in  his  purpose  concerning  Job,  ob- 
tained permission  to  afflict  his  person ;  and  what 
the  removal  of  his  children  and  property  failed 
to  accomplish,  was  soon,  in  part,  brought  about 
by  severe  personal  affliction.  Would  you  know 
how  severe  was  Job's  affliction,  and  the  extent  to 
which  he  was  humiliated,  while  yet  maintaining 
his  integrity  ?  You  have  only  to  consider  his 
own  words  :  "  So  am  I  made  to  possess  months 
of  vanity,  and  wearisome  nights  are  appointed 
to  me.  When  I  lie  down,  I  say.  When  shall  I 
arise,  and  the  night  be  gone?  and  I  am  full  of 
tossings  to  and  fro  unto  the  dawning  of  the  day." 
"  When  I  say.  My  bed  shall  comfort  me,  my 
couch  shall  ease  my  complaint ;  then  thou  scarest 
me  with  dreams,  and  terriliest  me  through  vis- 
ions :  so  that  my  soul  chooseth  strangling,  and 
death  rather  than  my  life.  I  loathe  it ;  I  would 
not  live  alway." 


CLUSTERS  FROM  ESHCOL.  55 

Said  the  psalmist  under  affliction  :  "Mine  eye 
mourneth  by  reason  of  affliction :  Lord,  I  have 
called  daily  upon  thee,  I  have  stretched  out  my 
hands  unto  thee.  "Wilt  thou  shew  wonders  to 
the  dead  ?  shall  the  dead  arise  and  praise  thee  ? 
Shall  thy  loving -kindness  be  declared  in  the 
grave  ?  or  thy  faithfulness  in  destruction."  "■  I  am 
afflicted  and  ready  to  die  from  my  youth  up  : 
while  I  sufler  thy  terrors  I  am  distracted.  Thy 
fierce  wrath  goeth  over  me."  "  When  thou  with 
rebukes  dost  correct  a  man  for  iniquity,  thou 
makest  his  beauty  to  consume  away  like  a  moth." 
Isaiah  gave  utterance  to  the  following  words : 
^'  Mine  age  is  departed,  and  is  removed  from  me 
as  a  shepherd's  tent :  I  have  cut  off  like  a  weaver 
my  life  :  he  will  cut  me  off  with  pining  sickness : 
from  day  even  to  night  wilt  thou  make  an  end  of 
me.  I  reckoned  till  morning,  that,  as  a  lion,  so 
will  he  break  all  my  bones :  from  day  even  to 
night  wilt  thou  make  an  end  of  me.  Like  a 
crane  or  a  swallow,  so  did  1  chatter  :  I  did  mourn 
as  a  dove :  mine  eyes  fail  with  looking  upward  : 
O  Lord,  I  am  oppressed ;  undertake  for  me." 

Jeremiah  expressed  his  feelings  as  follows  :  "  I 
am  the  man  that  hath  seen  affliction  by  the  rod 
of  his  wrath."  "  My  flesh  and  my  skin  hath  he 
made   old ;    he  hath   broken  my  bones."      "  He 


^6  CLUSTERS   FROM   ESHCOL. 

hatli  filled  me  witli  bitterness,  he  hath  made  me 
drunk  with  wormwood."  "  Remembering  mine 
affliction  and  my  misery,  the  wormwood  and  the 
gall.  My  soul  hath  them  still  in  remembrance, 
and  is  humbled  in  me." 

The  words  of  these  eminent  Bible  saints,  un- 
der affliction,  are  in  harmony  with  the  experience 
of  God's  afflicted  ones  in  all  ages  of  the  world, 
and  clearly  show  how  effective  is  the  rod  of  per- 
sonal chastisement  in  bringing  its  subjects  into  a 
state  of  humiliation. 

Sickness  prostrates  us ;  it  cuts  into  the  very 
center  of  our  carnal  nature ;  and  oh,  what  vanity 
is  seen  when  upon  a  sick-bed. 

Sickness  takes  us  away  from  the  active  pur- 
suits of  life  and  sets  us  aside,  and  alone  with 
God.  We  are  taken  into  his  private  chamber, 
and  there  he  converses  with  us  face  to  face.  Our 
relish  for  the  world  is  gone  ;  our  hopes  for  earthly 
good  are  in"  the  dust ;  our  props  are  all  struck 
away,  and  we  are  wholly  cast  on  God.  "  If  it 
were  not  for  pain,"  says  one,  "  I  should  spend 
less  time  with  God.  If  I  had  not  been  kept 
awake  with  pain,  I  should  have  lost  one  of  the 
sweetest  experiences  I  ever  had  in  my  life.  The 
disorder  of  my  body  is  the  help  I  want  from 
God ;  and  if  it  does  its  work  upon  me  before  it 


CLUSTERS  FROM  ESHCOL.  57 

lays  me  in    the   dust,  it  will    raise   me  up   to 
heaven." 

Sickness  teaches  us  that  activity  of  service  is 
not  the  only  way  in  which  God  is  glorified. 
"They  also  serve  who  stand  and  wait."  Active 
duty  is  that  which  man  judges  most  acceptable; 
but  God  shows  us  that  in  bearing  and  suffering 
he  is  also  glorified.  Perhaps  we  were  too  much 
harrassed  by  worldly  cares,  and  needed  retire- 
ment, yet  could  find  no  way  of  obtaining  it,  until 
God  laid  us  down  and  drew  us  aside  into  a  desert 
place.  ]N^o  one  of  the  family  rods  is  more  effect- 
ual than  that  of  bodily  sickness  ;  no  one  is  more 
frequently  used.  Let  us  kiss  the  rod,  and  the 
hand  which  afflict   us. 

.  Having  noticed  some  of  the  rods  by  which  our 
heavenly  Father  chastens  his  children,  let  us  con- 
sider the  nature  and  design  of  these  chastenings. 
They  are — 

I.     The  chastisements  of  a  Father, 

Saith  St.  Paul,  in  Hebrew  xii.,  "If  ye  endure 
chastening,  God  dealeth  with  you  as  with  sons ; 
for  what  son  is  he  whom  the  father  .  chasteneth 
not  ?  .  .  .  .  Furthermore,  we  have  had  fathers 
of  our  flesh  which  corrected  us,  and  we  gave 
them  reverence  :  shall  we  not  much  rather  be  in 
subjection  unto  the  Father  of  spirits,  and  live? 


-58  CLUSTERS   FROM   ESHCOL. 

For  they  verily  for  a  few  days  chastened  us  after 
their  own  pleasure;  bat  he  for  our  profit,  that  we 
might  be  partakers  of  his  holiness." 

What  are  the  prerogatives  of  a  father  ?  To  di- 
rect, control,  correct,  and  provide  for  his  children. 
What  a  father  does  in  these  respects  is  at  least 
done  in  love,  if  not  always  in  wisdom.  What 
our  infinitely  wise  and  good  heavenly  Father 
does,  must  always  be  right,  and  for  the  real  wel- 
fare of  his  children. 

Afflicted,  chastened  saint,  forget  not  that  an 
all-wise,  all-merciful,  and  all-powerful  heavenly 
Father  controls  the  tempest,  wields  the  rod,  and 
directs  the  providence  under  which  you  are  suf- 
fering, and  that  your  eternal  good  is  the  end  he 
aims  to  secure.  Then,  in  humble,  unquestioning 
submission,  commit  all  to  him,  and  with  the  poet 
say, 

"  Thou  knowest  what  is  best ; 

And  who,  O  God,  but  thee  hath  power  to  know  ? 
'  Tis  thine  alike  with  good  to  make  me  blest, 
And  thine  to  send  affliction's  hour  of  woe. 

"  No  questions  will  I  ask, 

Do  what  thou  wilt,  my  Father  and  my  God! 
Be  mine  the  dear  and  consecrated  task, 
To  bless  the  loving  hand  that  lifts  the  rod." 

II.     It  is  also  a  discipline  of  love. 

God.   as   the   universal    Father,   loves   all  his 


CLUSTERS  FROM  ESHCOL.  59 

creatures,  and  in  that  love  exercises  his  fatherly 
care  over  them.  But  he  loves  his  own  children 
with  a  peculiar  affection, —  the  love  of  compla- 
cency and  delight;  and  in  this  special  love  he 
corrects,  reproves,  and  chastens,  as  they  may  re- 
quire, as  is  expressed  by  the  wise  man  in  Prov. 
iii.  11,  12  :  "  My  son,  despise  not  the  chastening 
of  the  Lord ;  neither  be  weary  of  his  correction  : 
for  whom  the  Lord  loveth  he  correcteth  ;  even  as 
a  father  the  son  in  whom  he  delighteth.^^ 

Have  we  not,  in  this  peculiar  love  of  our  heav- 
enly Father, — a  love  so  great  that  he  withheld 
not  his  only  begotten  Son  from  an  ignominious 
death  that  we  might  be  brought  into  this  precious 
relation, — the  highest  possible  assurance  that  all 
that  he  does  and  permits  concerning  us  will  be 
for  our  highest  and  greatest  good,  here  and  here- 
after ?  It  is  related  that  during  a  violent  storm 
at  sea  the  captain's  wife,  who  was  with  him  on 
the  vessel,  was  greatly  alarmed  for  their  safety. 
Her  husband  attempted  all  he  could  to  banish  her 
fears,  and  at  length,  taking  a  sword  and  holding 
it  threateningly  over  her,  inquired  if  she  was 
afraid  of  it.  She  replied,  "  'Eo  ;  for  my  husband 
holds  it,  and  he  will  not  harm  mc."  "  Then," 
said  the  captain,  ''  Our  heavenly  Father  holds 
this  storm  in  his  hands  and  he  will  not  suffer  us 
to  be  harmed,  unless  it  be  for  our  ffood." 


60  CLUSTERS  FROM  ESHCOL. 

The  chastisements  then  which  are  upon  us  are 
the  result  of  infinite  love  ;  they  are  the  discipline 
of  love.  Every  step  in  the  process  is  kindness. 
There  is  no  wrath,  no  vengeance  in  any  part  of 
the  process.  We  may  rest  assured  of  this,  and 
this  is  our  consolation ;  for  love  will  not  wrong 
or  unnecessarily  afflict  us.  There  will  he  no 
needless  suffering.  There  will  not  he  one  more 
stroke  than  is  necessary.  The  furnace  shall  not 
become  hotter  than  is  needed  to  secure  the  result 
aimed  at.  And  the  process  will  not  be  suffered  to 
continue  one  single  hour  more  than  is  necessary, 
"Were  this  kept  in  mind  there  would  be  less  dis- 
position to  shrink  from  the  ordeal,  to  entertain 
hard  thoughts  of  God,  and  suppose  that  he  afflicts 
us  in  wrath,  or  suffers  us  to  be  tossed  upon  the 
tempest,  or  burned  in  the  fire,  without  his  regard 
or  notice. 

As  an  illustration  of  the  spirit  with  which  the 
trying  providences  of  God  should  be  borne,  the 
case  of  the  father  of  Richard  Cameron  is  to  the 
point.  The  aged  saint  was  in  prison  "  for  the 
word  of  God  and  the  testimony  of  Jesus  Christ.'^ 
The  bleeding  head  of  his  martyred  son  was 
brought  to  him  by  his  unfeeling  persecutor^-, 
and  he  was  asked  derisively  if  he  knew  it.  "I 
know  it,  I  know  it,"  said  the  father,  as  he  kissed 


CLUSTERS  FROM  ESHCOL.  6i 

the  mangled  forehead  of  his  fair-haired  son  ;  "it 
is  my  son's,  my  own  dear  son's  !  It  is  the  Lord ! 
Good  is  the  will  of  the  Lord,  who  can  not  wrong 
me  or  mine,  but  who  hath  made  goodness  and 
mercy  to  follow  us  all  our  days." 

III.     It  is  a  di-scijMne  of  wisdom. 

He  who  afflicts  us  is  God,  who  is  infinitely 
wise.  Wisdom,  then,  will  control  it  all.  He 
knows  exactly  what  we  need,  and  how  to  apply 
it.  The  times,  the  instruments,  the  methods,  and 
the  length  of  endurance,  all,  all  are  conceived 
in  infinite  wisdom  and  controlled  by  infinite  love. 
The  surest,  the  most  direct,  and  the  most  gentle, 
yet  effective  method  is  devised. 

ly.     It  is  further  a  discipline  of  faithfulness. 

Said  the  psalmist :  '^  I  know,  0  Lord,  that  thy 
judgments  are  right,  and  that  thou  in  faithful- 
ness hast  afflicted  me."  (Psalms  cxix.  75.)  Hast 
thou,  dear  reader,  committed  to  thy  heavenly 
Father  thine  interests  for  time  and  eternity? 
Then,  thou  hast  left  all  to  him  to  choose,  to 
control,  and  to  direct  thee  in  all  things.  Faith- 
ful to  his  charge,  which  he  willingly  assumed,  he 
will  not  permit  thee  to  suffer  loss  by  loitering 
by  the  way,  or  going  in  the  wrong  path,  without 
timely  rebuke. 

Is  the  spirit  of  the  world,  so  deleterious  to  thy 


62  CLUSTERS  FROM  ESHCOL. 

spiritual  prosperity,  increasing  upon  thee  ?  If  it 
is,  thou  art  less  likely  to  be  aware  of  it  than 
others  around  thee.  Thy  God,  however,  knows 
it,  and  will  in  some  way  awaken  thee  to  a  knowl- 
edge of  thy  danger.  Are  thy  worldly  attach- 
ments— right  and  proper  in  moderation — engross- 
ing thy  affections  and  bringing  barrenness  upon 
thy  soul?  Faithfulness  upon  the  part  of  Him^ 
to  love  whom  with  all  thy  heart  is  thy  chiefest 
good,  requires  His  interposition,  it  may  be  in  the 
removal  of  the  idol  of  thy  heart.  Are  you  be- 
coming remiss  in  duty  because  of  the  press  of 
worldly  cares,  or,  perchance,  disposed  to  sit  down 
at  thine  ease,  while  the  calls  of  duty  all  around 
thee  are  unheeded  ?  Then  be  sure  an  awakening 
rod  is  already  prepared  for  thine  arousing.  Or  are 
you  disposed  to  tarry  on  your  pilgrimage,  and 
loiter  at  Vanity  Fair,  associating  with  its  inhab- 
itants, trafficking  in  its  forbidden  wares  or  in- 
dulging in  its  guilty  pleasures  ?  A  tempest  of 
adversities  will  fall  upon  you  ere  God  permit  you 
to  tarry  there  to  your  hurt. 

Then,  the  faithfulness  of  God  is  seen  in  this, 
that  he  will  not  pass  by  a  single  fault  which  he 
sees  in  us,  but  will  make  it  known  that  it  may  be 
removed.  He  is  true  to  his  children,  whether  in 
sending  good  or  evil  upon  them.   Is  he  not  rather 


CLUSTERS  FROM  ESHCOL.  63 

more  true  and  faithful  in  sending  the  evil  than 
the  good  ?  It  is  harder  to  reprove  a  friend  than 
to  praise  him.  Yet  for  love's  sake  this  should  he 
done,  for  "  faithful  are  the  wounds  of  a  friend." 
Our  God  then  is  faithful  when  he  blesses ;  more 
faithful  when  he  chastens.  This  is  our  consola- 
tion, and  should  allay  all  our  murmurings  and 
establish  our  hearts  in  peace.  One  other  evidence 
of  God's  faithfulness  in  chastisement  is,  that  he 
will  not  be  moved  from  his  purpose  by  regard 
for  our  cries  or  tears,  but  will  adhere  to  his  pur- 
pose until  the  end  he  has  in  view  shall  be  accom- 
plished. 

Y.     It  is  also  a  discijoUne  of  power. 

He  who  is  chastising  us  for  our  good  is  not  one 
who  is  unable  to  complete  the  work  he  has  un- 
dertaken ;  nor  can  he  be  baffled  or  turned  from 
his  purpose.  He  is  able  to  carry  out  his  designs 
against  the  most  resolute  resistance.  If  there 
were  love  alone  in  the  dealing,  the  purpose  might 
fail  of  its  accomplishment,  for  love  is  oftentimes 
helpless  and  unable  to  do  aught  for  its  object. 
Wisdom,  too,  alone  is  wholly  ineffectual.  So 
with  untiring  faithfulness.  It  is  often  altogether 
impotent,  even  in  its  fondest  objects.  But  when 
infinite  j^oioer  is  united  with  infinite  love,  com- 
passion, wisdom,  and  faithfulness,  we    are    sure 


64  CLUSTERS  FROM  ESHCOL. 

that  every  obstacle  will  be  surmounted  and  the 
intended  object  secured.  The  God  who  chastises 
us  for  our  good  is  infinite  in  all  his  attributes. 
He  is  "  able  to  do  exceeding  abundantly  above 
all  that  we  ask  or  think."  The  very  possibility, 
then,  of  failure  is  taken  away,  and  He  who  has 
commenced  a  good  work  in  us  will  complete  it 
unto  the  day  of  Jesus  Christ. 

Sach  is  the  discipline  through  which  God  is 
leading  his  children.  It  is  love,  wisdom,  faithful- 
ness, and  power, — all  infinite,  and  combined  to 
devise  and  execute  our  highest  good.  It  is  then 
perfect,  and  sure  of  ultimate  success.  This  is  our 
consolation  in  the  hour  of  affliction. 

But  what  are  some  of  the  lessons  we  learn  from 
the  foregoing  ? 

I.  All  the  afflictions  of  the  righteous,  ivhatever 
may  be  their  nature,  or  the  immediate  cause  which 
produced  them,  are  by  God  himself.  He  either  sends 
or  permits  them.  There  is  no  exception  to  this 
rule,  even  in  cases  which  are  clearly  traceable  to 
our  own  indiscretion  or  the  malice  or  weakness 
of  others. 

II.  Afflictions  are  common  to  all  God's  children. 
Suffering  is  the  family  lot,  the  universal  family 
badge.  All  God's  saints  of  every  age  have  been 
familiar  with  affliction.     Eminent  piety,  exalted 


CLUSTERS  FROM  ESHCOL.  65 

station,  nor  extensive  usefulness  is  an  exemption 
from  it.  Why,  then,  should  we  desire  to  throw 
off  the  family  badge  ? 

III.  There  is  no  condition  on  earth  fraught  with 
more  danger  to  the  sold  than  uninterrupted  health 
and  prosperity.  To  be  left  alone  to  the  enjoyment 
of  unbroken  and  uninterrupted  prosperity  and 
health  is  the  certain  road  to  the  ruin  of  the 
soul. 

Said  Evans :  "  It  is  upon  the  smooth  ice  we 
slip;  the  rough  path  is  safest  for  our  feet." 
*'  There  must  be,"  said  the  holy  Rutherford, 
"  ram  and  hail  and  storm  in  the  saint's  cloud." 
Said  Macduff:  "He  who  knows  us  infinitely  bet- 
ter than  we  know  ourselves,  often  puts  thorns  in 
our  nests  to  drive  us  to  the  wing,  that  we  may 
not  be  grovellers  forever." 

It  is  related  of  Cecil,  the  celebrated  religious 
writer,  that,  having  heard  that  an  excellent  friend 
and  fellow- Christian  was  unusually  prospered  in 
his  worldly  business,  he  called  to  caution  him 
against  the  danger  of  worldliness  which  he  ap- 
prehended in  consequence  of  his  prosperity.  Cecil 
told  him  that  he  had  heard  that  he  was  in  a 
dangerous  condition.  His  friend  expressed  his 
ignorance  of  any  danger  or  cause  of  alarm.  Cecil 
then  informed  him  that  that  which  he  had  only 


66  CLUSTERS  FROM  ESHCOL. 

heard,  he  now  saw  to  be  really  true,  and  as  an 
evidence  thereof  his  friend  was  ignorant  of  his 
danger.  Said  he  :  ''I  hear  that  you  are  prosper- 
ing in  your  worldly  business  and  increasing  in 
that  which  necessarily  requires  more  and  more 
attention  ;  and  that,  without  spiritual  grace,  will 
prove  to  you,  as  it  has  to  thousands  of  others,  the 
cause  of  your  ruin."  God  thus  used  this  eminent 
saint  to  deliver  that  man  from  impending  and 
certain  evil. 

There  is  a  needs  be,  then,  in  the  chastisements 
of  the  saints ;  for  were  their  earthly  course  free 
from  storms  and  trials,  and  were  there  no  clouds 
to  obscure  their  sky  and  interrupt  the  sunbeams 
of  health  and  prosperity,  they  would  forget  that 
they  are  but  strangers  and  pilgrims  here. 

TV.  Strange  as  it  may  seem,  it  is  nevertheless 
true,  that  even  long-continued  and  high-wrought  re- 
ligious enjoyments  sometimes  beget  a  feeling  of  undue 
self- exaltation,  self-satisfaction,  and  unwatchfulness. 
Hence  the  variations  in  Christian  experience,  and 
frequently  the  chastisements  and  humiliations 
which  precede  or  follow  seasons  of  high  religious 
enjoyment. 

We  need  only  cite  the  case  of  St.  Paul,  which 
he  himself  relates  in  II.  Cor.  xii.  1-7.  After  re- 
counting how  he  was  caught  up  into  the  third 


CLUSTERS  FROM  ESHCOL.  67 

heaven, —  even  into  paradise, — where  he  heard 
and  saw  things  which  he  was  not  at  liberty  to 
tell,  he  further  said,  "  And  lest  I  should  be  exalt- 
ed above  measure  through  the  abundance  of  the 
revelations,  there  was  given  to  me  a  thorn  in  the 
flesh,  the  messenger  of  Satan  to  buffet  me,  lest  I 
should  be  exalted  above  measure." 

Y.  Afflictions  and  providences  are  sometimes  sent 
by  God  to  change  the  course  of  his  children,  when  it 
tends  to  their-  loss  or  hurt.  Our  heavenly  Father, 
who  sees  the  end  from  the  beginning,  is  often 
caused  to  interfere  against  our  most  cherished 
plans,  and,  it  may  be,  disable  us  by  sore  affliction, 
to  save  us  from  ills  which  we  can  not  foresee. 

A  Christian  man  relates  that  on  a  certain  occa- 
sion in  his  life  he  was  unusually  depressed  be- 
cause his  plans  and  calculations  were  hopelessly 
frustrated.  On  his  way  home  one  evening  he 
found  his  way  obstructed  by  piles  of  thorn- 
bushes,  which  some  one  had  placed  in  his  path. 
Attempting  to  go  around  them  and  resume  the 
same  path,  he  found  that  thorn-bushes  were  so 
placed  as  to  completely  prevent  this.  Supposing 
that  an  enemy  had  placed  these  bushes  in  his 
way,  to  annoy  him,  he  went  to  his  home  by 
another  way.  In  the  morning  he  went  to  see 
the  place,  when,  to  his  gratitude,  he  saw  that  it 


68  CLUSTERS  FROM  ESHCOL. 

was  no  enemy  but  a  friend  who  had  prevented 
him  from  going  farther  on  his  usual  pathway 
home,  for  a  quarry  by  the  way-side  had  fallen  in, 
across  his  path,  into  which  he  must  have  fallen 
but  for  the  interposition  of  those  thorn-bushes. 
So  God  by  his  providences  often  hedges  up  the 
way  of  his  children  and  turns  their  steps  in 
another  direction,  to  save  them  from  evils  which 
he  alone  is  aware  of. 

YI.  Calls  to  and  preparation  for  special  duties 
and  more  extensive  usefulness  are  usually  God's 
chastenings  and  afflictions. 

It  is  the  concurrent  testimony  of  experienced 
Christians  that  those  who  are  designed  for  special 
service  in  the  church  are  prepared  for  their  work 
by  severe  and  sometimes  repeated  baptisms  of 
suffering.  Luther  declared  that  "for  the  most 
part,  when  God  sent  him  upon  any  special  service 
for  the  good  of  the  church  he  was  brought  low 
by  some  severe  fit  of  sickness." 

YII.  Afflictions  and  trials  are  sometimes  sent, 
or  permitted  by  God,  to  bring  to  the  knowledge 
of  the  afflicted  one  some  weakness  or  defect  in 
his  Christian  character,  of  which  he  was  igno- 
rant, and  which  it  was  important  that  he  should 
k^ow  and  have  remedied. 

Vm.     Sometimes  persons  of  eminent  abilities 


CLUSTERS  FROM  ESHCOL.  69 

and  influence  in  the  church  are  laid  aside  by 
affliction  or  removed  by  death  for  the  welfare  of 
the  general  cause. 

It  sometimes  occurs  that  valuable  counselors 
and  laborers  are  laid  aside  or  removed  to  the 
church  above,  to  demonstrate  that  no  one  is  in- 
dispensable to  God,  and  that  dependence  should 
be  placed  in  God  alone.  Sometimes  trees  grow 
so  large  that  their  shadow  prevents  the  thrift  of 
other  trees,  and  their  pruning  or  removal  is  nec- 
essary to  the  prosperity  of  the  shaded  ones.  So 
some  Christians  live  too  much  in  the  shadow  of 
others,  looking  to  them  instead  of  to  God,  and 
trusting  to  them  to  do  the  work  Avhich  they 
should  do  themselves.  God  wisely  removes  such 
and  thereby  causes  others  to  go  forward  to  greater 
activity  and  usefulness,  for  their  own  good  and 
the  prosperity  of  the  general  cause. 

IX.  Whenever  visited  by  affliction  the  believer  may 
he  assured  that  his  heavenly  Father  designs  some- 
thing better  for  him  than  he  now  possesses. 

Some  more  advanced  state  of  grace,  holiness, 
and  usefulness  is  about  to  be  presented  to  his 
attention  and  acceptance,  and  these  chastenings 
are  the  Father's  awakenings  thereto. 

It  is  not  the  barren  branches  of  the  vine  that 
are  pruned  and  cut  and  trimmed  by  the  heavenly 


70  CLUSTERS  FROM  ESHCOL. 

Husbandman,  but  those  that  bear  fruit,  that  they 
may  bring  forth  more  abundantly.  "  Every 
branch  in  me  that  beareth  not  fruit  he  taketh 
away:  and  every  branch  that  beareth  fruit,  he 
purgeth  ity  that  it  may  bring  forth  more  fruit." 
(John  XV.  2.)  The  visitations  of  God  to  the 
wicked  often  result  in  their  being  cut  off  and 
taken  away;  those  to  the  righteous,  in  their 
chastisement  to  their  awakening  and  quickening 
to  greater  activity  and  usefulness. 

X.  WJien  afflicted,  we  may  be  sure  there  is  a 
sufficient  cause  for  it ;  and  we  should  seek  by  prayer 
to  ascertain  that  cause,  so  as  to  remedy  it. 

An  old  writer  has  said  that  "  the  candle  will 
never  burn  clear  while  there  is  a  thief  in  it.  Sin 
indulged  in  the  conscience  is  like  Jonah  in  the 
ship,  which  causeth  such  a  tempest  that  the  con- 
science is  like  a  troubled  sea,  whose  waters  can 
not  rest."  The  chastisement  under  which  you 
suffer,  then,  is  an  evidence  that  thy  God  is  deal- 
ing with  thee  in  mercy,  for  thine  own  good.  It 
is  God's  expression  of  his  hatred  of  sin  and  of 
his  purpose  to  deliver  thee  from  it.  The  casting 
of  gold  or  silver  into  the  furnace  implies  that 
there  is  dross  in  it  which  requires  fire  to  purge 
out.  Were  there  no  dross  there  would  be  no 
need  of  fire.     Our  chastisements  are  evidences  of 


CLUSTERS  FROM  ESHCOL.  71 

impurity  within,  and  of  God's  purposes  to  free  us 
of  it. 

XI.    The  affliction  loill  always  he,  in  extent  and  in 
suffering,  equal  to  the  object  to  he  attained, 

^'God's  usual  method  is,  to  inflict  light  chastise- 
ments; and  then,  if  these  fail  in  accomplishing 
his  merciful  purposes  he  inflicts  still  greater. 
There  may  be  touches  of  transient  pain,  a  brief 
illness,  a  slight  indisposition,  a  passing  weakness, 
some  common  domestic  vexation,  some  trivial 
casualty,  some  few  days  of  parting  from  one  we 
love,  some  disappointment  or  annoyance.  These 
are  all  Fatherly  rebukes  of  the  lighter  kind ;  but 
they  are  overlooked  because  so  common  and  light. 
Had  they  been  sharper  or  heavier  they  would 
have  been  recognized  as  such,  but  being  so  ten- 
der they  are  hardly  worthy  of  serious  attention. 
Then,  these  failing  in  their  purpose,  some  more 
severe  methods  are  used.  A  raging  fever,  a  sad 
bereavement,  the  loss  of  earthy  possessions,  the 
blasting  of  our  fondest  hopes,  come  upon  us  like 
a  whirlwind,  and  we  are  prostrated  in  the  dust. 
Our  strength  seems  to  fail.  Our  life  is  despaired 
of.  Then  we  know  that  the  hand  of  God  is  upon 
us.  Had  we  heeded  the  first  inflictions  of  our 
Father's  rod  we  would  have  been  spared  these 
severe  strokes ;  but  the  gentleness  of  the  inflic- 


72  CLUSTERS  FROM  ESHCOL. 

tiou  made  us  feel  at  liberty  to  underrate  them,  as 
coming  from  God.  We  thus  despise  the  chastise- 
ments of  the  Almighty,  and  draw  upon  ourselves 
greater  inflictions.  It  is  wisdom,  then,  to  open 
our  eyes  to  the  voice  of  God  and  to  hear  his 
rebukes,  ere  their  very  severity  forces  us  to  bow 
to  them."  (Bonar.) 

"  Protracted  trials,"  says  one,  "  seem  specially 
aimed  at  the  will,^^  The  will  is  the  soul's  citadel. 
It  is  the  seat  of  rebelliousness  against  God  and 
his  calls  to  duty.  It  must  be  subdued,  and  stroke 
after  stroke  is  brought  to  bear  upon  it.  These 
failing,  fire  after  fire  is  kindled  in  order  to  soften 
it  and  bring  it  into  subjection.  When  mild  treat- 
ment fails,  furnace-heat  is  used.  Said  a  sufifering 
saint,  "  It  requires  all  the  energy  of  God  to  bend 
my  will  to  his."  The  subjugation  of  the  will  is 
often  a  long-continued  process.  Stroke  after 
stroke  in  sad  succession,  and  sometimes  one  fear- 
ful stroke,  which  leaves  behind  it  consequences 
which  years  can  not  efface,  fall  upon  the  believer. 
It  is  a  Father's  hand.  It  is  the  pruning-knife  of 
the  great  Husbandman.  Receive  it  as  such,  dear, 
afflicted,  and  chastened  one,  and  thy  peace  shall 
be  greatly  multiplied. 

XII.  Grace  in  proportion  to  the  trial  will  always 
be  given. 


CLUSTERS  FROM  ESHCOL.  73 

The  strength  of  God  is  made  perfect  in  our 
weakness;  and  as  our  day  and  trial  are  so  shall 
our  strength  be.  Be  not  afraid,  then,  dear,  suffer- 
ing saint,  that  thou  will  be  consumed  in  the  fire. 
Thy  God  sits  over  thee  and  watches  thee  and  will 
not  let  thee  be  consumed. 

"  '  Tis  true,  He  now  thy  strength  doth  try, 
Like  birds  that  teach  their  young  to  fly  ; 
But  when  thou  sinkest,  He  will  bring 
Beneath  thy  fall  His  own  great  wing." 

XIII.  In  our  suffering  and  affliction  we  are  con^ 
formed  to  the  image  of  our  Lord  Jesus  Christ  in  his 
life  of  suffering. 

Throughout  all  his  earthly  life,  our  Lord  Jesus 
Christ  was  "a  Man  of  sorrows,  and  acquainted 
with  grief."  There  was  one  mark  by  which  he 
was  to  be  specially  distinguished.  It  is  the  bruised 
heel.  This  was  the  mark  by  which  he  was  to  be 
known.  Acquainted  with  grief  is  the  family 
badge,  the  family  likeness.  Companionship  with 
Christ  implies  that  we  are  made  like  him  in  suf- 
fering as  well  as  in  other  respects.  One  sorrow, 
or  one  trial,  does  not  make  us  acquainted  with 
grief;  it  requires  long  and  severe  trials  to  do 
this.  The  Master  was  a  Man  of  sorrows,  and  we 
are  to  be  conformed  to  his  image  in  this. 

XIY.     Afflictions^  then^  instead  of  evidences  of 


74  CLUSTERS  FROM  ESHCOL. 

God's  displeasure,  as  we  are  apt  to  suppose  when 
<ifflicted,  are  his  oivn  marks  of  favor,  love,  and  re- 
gard. 

St.  Paul's  estimate  of  the  value  and  signifi- 
cance of  afflictions  is  expressed  as  follows :  "For 
unto  you  it  is  given  in  the  behalf  of  Christ,  not 
only  to  believe  on  him,  but  also  to  suffer  for  his 
sake.'' 

"  St.  Peter,  in  his  first  general  epistle,  chapter 
five,  verse  ten,  says,  "  But  the  God  of  all  grace, 
who  hath  called  us  unto  his  eternal  glory  by 
Ohrist  Jesus,  after  that  ye  have  suffered  awhile, 
make  you  perfect,  stablish,  strengthen,  settle 
you." 

•  Said  an  eminent  saint,  "  Whatever  evidences 
of  God's  favor  I  formerly  possessed,  I  know  now 
beyond  a  doubt  that  he  loves  me  and  remembers 
me  with  favor,  because  he  afflicts  me." 

However  anomalous  it  may  seem,  afflictions 
and  chastisements  are  the  expression  of  our  heav- 
enly Father's  love.  In  the  light  of  God's  word, 
there  is  no  other  way  of  accounting  for  them. 
Anger  or  forgetfulness  will  not  account  for  them. 
It  is  simply  impossible  to  trace  them  to  any  other 
cause  than  love,  unless  the  plain  utterances  of 
God's  word  are  entirely  ignored.  Admit  this,  and 
all  is  harmonious ;  deny  it,  and  all  is  confusion, 


CLUSTERS  FROM  ESHCOL.  75 

cruelty,  darkness.  "  Chastising  love  is  tlie  faith- 
fulest,  the  purest,  the  tenclerest,  the  deepest  of  all. 
It  can  not  wrong  us.  It  seeks  only  our  good." 
^'  Whom  the  Lord  loveth  he  chasteneth ; "  and, 
^*  as  many  as  he  loves  he  rebukes  and  chastens." 
(Heb.  xii.  6;  Rev.  iii.  19.) 

"  Sorrowing  and  chastened  believer,  what  more 
couldst  thou  wish  than  this?  Thy  furnace  is 
severe ;  but  look  at  this  assurance  of  Him  who 
lighted  it.  Love  is  the  fuel  that  feeds  the  flames. 
Its  every  spark  is  love,  kindled  by  a  Father's 
hand,  and  designed  as  a  special  pledge  of  his 
love.  How  many  of  his  dear  children  has  he  so 
rebuked  and  chastened ;  and  all,  all  for  one 
reason, — I  love  them.  The  myriads  in  glory  have 
passed  through  these  furnace  fires ;  there  they  were 
chosen,  there  they  were  purified,  sanctified,  and 
made  *  vessels  meet  for  the  Master's  use;'  the 
dross  and  the  alloy  purged,  that  the  pure  metal 
might  remain.  And  art  thou  to  claim  exemption 
from  the  same  discipline  ?  Art  thou  to  think  it 
strange  concerning  these  same  fiery  trials  that 
may  be  trying  thee?  Eather  exult  in  them  ais 
thine  adoption, — privilege.  Envy  not  those  who 
are  strangers  to  the  refining  flames,  who  are 
*  without  chastisement ; '  rather  surely  the  severest 
discipline,  loith  a  Father's  love,  than  the  fullest 
cup,  without  that  Father's  smile."     (Macduff.) 


76  CLUSTERS  FROM  ESHCOL. 

XY.  The  afflictions  of  Christians  here  have  a 
relation  to  the  enjoyments  of  heaven  hereafter. 

Said  the  apostle,  "For  our  light  affliction, 
which  is  but  for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory." 
(11.  Cor.  iv.  17.) 

"  If  we  suffer,  we  shall  also  reign  with  him/' 
(n.  Tim.  ii.  12.) 

"  Rejoice,  inasmuch  as  ye  are  partakers  of 
Christ's  sufferings ;  that,  when  his  glory  shall  be 
revealed,  ye  may  be  glad  also  with  exceeding 
joy."     (I.  Peter  iv.  13.) 

"  But  the  God  of  all  grace,  who  hath  called  us 
unto  his  eternal  glory  by  Christ  Jesus,  after  that 
ye  have  suffered  awhile,  make  you  perfect,  stab- 
lish,  strengthen,  settle  you."     (I.  Peter  v.  10.) 

"  These  are  they  which  came  out  of  great  trib- 
ulation, and  have  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb.  There- 
fore are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple:  and  he  that 
sitteth  on  the  throne  shall  dwell  among  them. 
They  shall  hunger  no  more,  neither  thirst  any 
more ;  neither  shall  the  sun  light  on  them,  nor 
any  heat.  For  the  Lamb  which  is  in  the  midst 
of  the  throne  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  waters :  and  God 


CLUSTERS  FROM  ESHCOL.  77 

shall  wipe  away  all  tears  from  their  eyes."    (Rev. 
vii.  14-17.) 

I  conclude  this  chapter  with  the  following 
beautiful  lines  from  LTpham's  Christ  in  the  Soul, 
as  expressive  of  the  spirit  in  which  these  chas- 
tisements should  be  received. 

"  '  Tis  all  the  same  to  me ; 

Sorrow  and  strife,  and  pinmg,  want  and  pain  I 
Whatever  it  is,  it  cometh  all  from  Thee, 
And  '  tis  not  mine  to  doubt  Thee  or  complain. 

"  Thou  knowest  what  is  best ; 

And  who,  O  God,  but  thee  hath  power  to  know  ? 
*  Tis  thine  alike  with  good  to  make  us  blest, 
And  thine  to  send  affliction's  hour  of  woe. 

**  Ko  questions  will  I  ask. 

Do  what  thou  wilt,  my  Father  and  my  God  I 
Be  mine  the  dear  and  consecrated  task, 
To  bless  the  loving  hand  that  lifts  the  rod, 

"  All,  all,  shall  please  me  well ; 

Since  living  fjaith  hath  made  it  understood, 
That  in  the  shadowy  folds  of  sorrow  dwell 
The  seeds  of  life  and  everlasting  good. 


CHAPTER  lY. 

AFFLICTIONS— WHENCE  DO  THEY  COME? 

"Affliction    cometh   not   forth  of  the  dust,  neither  doth 
trouble  spring  out  of  the  ground."    (Job  v.  6.) 

The  words  affliction  and  trouble,  as  used  in  tlie 
scripture  placed  at  tlie  head  of  this  chapter,  are 
generic,  and  imply  all  forms  of  bodily  and  mental 
sufiering  to  which  man  is  subject.  The  fact  de- 
clared of  them  is  that  they  never  come  by  acci- 
dent, or  chance,  nor  without  an  adequate  cause. 

The  general  teaching  of  the  Scriptures  as  well 
as  the  inferences  from  the  few  cases  of  afflicted 
ones  therein  related  abundantly  prove  that  what- 
ever may  be  the  immediate  cause  of  the  affliction, 
it  is,  in  every  case  of  the  righteous,  ordered,  sent, 
or  permitted  by  God,  for  the  present  or  future 
good  of  the  afflicted  one.  The  wicked,  also,  are 
visited  by  the  chastenings  of  God  for  the  pur- 
pose of  leading  them  to  consideration  and  repent- 
ance, or  to  punish  them  for  flagrant  wickedness. 

"What  are  the  usual  causes  of  the  afflictions  of 
the  righteous  ?     We  reply : 


CLUSTERS  FROM  ESHCOL.  79 

I.  The  Scriptures  undoubtedly  teacli  that  in 
some  cases  God  permits  Satan  to  inflict  severe 
affliction  upon  the  believer.  This  is  done,  doubt- 
less, for  the  purpose  of  testing  the  faith  of  the 
afflicted  one  or  for  demonstrating  the  sustaining 
and  delivering  power  of  Divine  grace. 

Two  prominent  cases  are  given  in  the  Script- 
ures,— one  in  the  Old,  the  other  in  the  !N"ew  Tes- 
tament. Let  us  consider  these  cases.  In  the  first, 
second,  and  third  chapters  of  the  Book  of  Job, 
the  cause,  nature,  and  results  of  the  afflictions  of 
that  eminently  good  man  are  given.  Satan  hav- 
ing failed  in  his  purpose  concerning  Job,  by 
bereaving  him  of  his  children  and  his  property, 
asked  and  obtained  of  the  Lord  permission  to 
afflict  his  person.  Permission  was  granted  in  the 
following  words :  "  Behold,  he  is  in  thine  hand ; 
but  save  his  life.  So  went  Satan  forth  from  the 
presence  of  the  Lord,  and  smote  Job  with  sore 
boils  from  the  sole  of  his  foot  unto  his  crown." 
(Job  ii.  6,  7.) 

The  extent  to  which  the  power  of  the  enemy 
extended  in  this  case  was  not  only  to  the  person 
of  Job,  but  to  his  children,  his  property,  to  the 
stirring  up  of  the  Chaldeans  and  Sabeans,  and 
even  unto  the  elements  of  nature, — the  winds  of 
heaven,  and  fire.  The  intensity  of  Job's  sufiierings 


80  CLUSTERS  FROM  ESHCOL. 

under  his  afflictions  can  be  faintly  conceived  by 
a  perusal  of  Ms  own  statement  thereof.  And 
although  he  was  reduced  to  such  an  extremity 
that  he  deplored  his  birth  and  desired  death 
rather  than  continued  existence,  it  is  affirmed 
of  him  that  "  in  all  this  Job  sinned  not."  (Job 
i.  22.) 

St.  Paul,  in  II.  Corinthians  xii.,  gives  a  brief 
encounter  with  the  same  grand  enemy.  The  fact 
of  Satan's  agency  in  his  affliction  is  stated  as  fol- 
lows :  "  Lest  I  should  be  exalted  above  measure 
through  the  abundance  of  the  revelations,  there 
was  given  to  me  a  thorn  in  the  flesh,  the  messen- 
ger of  Satan  to  buffet  me." 

In  the  case  of  Job,  after  the  purposes  of  God 
were  accomplished  his  afflictions  were  removed, 
and  his  latter  days  were  made  prosperous  and 
happy.  In  the  case  of  St.  Paul  the  affliction 
remained ;  but  grace  was  so  largely  bestowed  that 
he  claimed  to  be  the  gainer,  and  even  was  made 
to  rejoice  for  and  in  consequence  of  his  infirmi- 
ties. 

It  may  be  inquired.  Why  was  the  affliction  re- 
moved in  the  case  of  Job  and  not  also  in  the  case 
of  St.  Paul  ?  To  this  it  may  be  replied  that  the 
purposes  of  God  can  not  always  be  understood 
here.     It  may  be  for  the  reason  that  Satan  charg- 


OLUSTEBS  FROM  ESHCOL.  81 

ed  that  Job's  piety  was  influenced  by  and  depend- 
ant upon  his  worldly  prosperity,  and  also  upon 
the  continuance  of  his  personal  health.  After 
the  falsity  of  these  charges  was  fully  demon- 
strated, and  an  eminent  example  of  submission 
and  patience  under  severe  affliction  was  given, 
to  adorn  the  pages  of  holy  "Writ,  and  comfort 
God's  afflicted  ones  in  all  after  ages,  the  afflic- 
tion was  removed,  and  Job  was  restored  to  more 
than  his  former  health,  prosperity,  and  happiness. 
In  the  case  of  the  apostle,  Satan  doubtless  thought 
to  take  advantage  of  some  weakness,  some  pre- 
disposition, some  bodily  •  infirmity,  to  harass  his 
mind  and  hinder  his  usefulness,  if  not  entirely  to 
drive  him  from  the  field  of  labor.  The  infirmity, 
whatever  it  was,  was  made  permanent  because 
the  occasion  of  it  remained,  and  grace  was  be- 
stowed in  such  large  measure  that  the  apostle 
stands  forth  as  an  eminent  example  of  grace 
triumphing  over  human  weakness  and  the  malice 
of  Satan. 

That  cases  of  affliction  by  satanic  agency  still 
occur,  and  that  advantage  is  still  taken  of  the 
weakness,  .the  infirmities,  and  the  unfavorable 
surroundings  of  the  righteous,  aggravating  the 
same,  either  to  distract  or  destroy,  or  perma- 
nently to  injure,  there  can  be  no  question.     The 


82  CLUSTERS  FROM  ESHCOL. 

Lord  Jesus  Christ  himself  came  in  contact  with 
this  grand  enemy  of  our  race ;  and  for  the  space 
of  forty  days  he  experienced  his  satanic  power. 
The  first  Adam  met  this  same  foe,  and  fell  under 
his  power.  It  was  necessary  that  the  second 
Adam  also  should  meet  and  conquer  him.  This 
was  done,  and  the  conquest  was  complete.  He 
is  therefore  the  hetter  prepared  to  sympathize 
with  those  of  his  disciples  who  may  he  called  to 
come  in  conflict  with  the  same  great  enemy.  To 
all  such,  whether  in  trials  of  faith  by  temptations, 
or  suffering  sore  afflictions,  induced  by  satanic 
malice  and  power,  the  Savior  says,  as  he  said  to 
Peter  :  ''  Behold,  Satan  hath  desired  to  have  you, 
that  he  might  sift  you  as  wheat :  but  I  have  pray- 
ed for  thee,  that  thy  faith  fail  not." 

In  the  severity  of  a  conflict  apparently  so  un- 
equal, it  might  be  supposed  that  the  advantage 
would  be  so  much  on  the  side  of  the  enemy  that 
the  extreme  weakness  of  the  buffeted  and  tried 
one  would  be  made  to  appear.  It  was  so  in  the 
case  of  Job ;  for  he  gave  utterance  to  many 
expressions  of  seeming  impatience.  Paul  at  once 
betook  himself  to  the  strong  One  for  help,  and 
was  delivered  from  this  weakness.  Peter,  under 
the  power  of  his  fierce  assaults,  so  far  fell  by  his 
power  that  he  denied  the  Lord,  even  to  cursing 


CLUSTERS  FROM  ESHCOL.     •       83 

and  swearing.  But  he,  as  well  as  Job,  was  for- 
given and  restored,  and  long  since  they  have 
gone  where  the  power  and  malice  of  Satan  are 
unfelt  and  unknown. 

II.  As  a  general  thing,  bodily  affliction  is  the 
result  of  the  violation  of  some  law  of  our  phys- 
cal  being, — some  indiscretion;  for  it  is  true  in 
regard  to  the  laws  which  govern  our  physical 
being  as  well  as  our  spiritual,  that  "  whatsoever 
a  man  soweth,  that  shall  he  also  reap."  God  has 
nowhere  promised  to  set  aside  or  suspend  the 
laws  of  life  and  health, — unless  in  the  special 
cases  stated  in  Mark  xvi.  18, — even  for  the  right- 
eous. Good  people, —  even  God's  chosen  and 
dearly  beloved, —  then,  may  be  in  affliction  and 
suffering  by  their  own  indiscretion;  and  this  from 
the  purest  and  best  motives,  and  while  in  the  dis- 
charge of  what  may  be  deemed  imperative  duty. 
The  apostle  in  his  letter  to  the  church  at  Phi- 
lippi  (Phil.  ii.  30),  said  that  in  consequence  of  his 
extraordinary  zeal,  Epaphroditus  was  sick  and 
nigh  unto  death,  for  the  work  of  Christ,  not  re- 
garding his  own  life,  that  he  might  supply  their 
lack  of  service.  There  were  idlers  in  the  church 
at  Philippi ;  and  the  work  which  they  neglected 
to  do  must  be  done  by  some  one  else,  or  it  must 
be  left  undone  and   God's   cause  w^ould   suffer. 


84  CLUSTERS  FROM  ESHCOL. 

Epaphroditus  did  tliis  neglected  work  in  addition 
to  his  own,  and  one  of  the  results  was  that  his 
strength  failed  under  the  burden.  So  there  are 
idlers  in  all  our  churches,  and  the  Epaphrodituses 
are  suffering  in  consequence  of  the  extraordinary 
burdens  imposed  upon  them.  The  churches  every- 
where furnish  numerous  examples  of  premature 
retirement  from  active  labor,  or  untimely  deaths 
from  overwork.  Our  own  church  is  not  without 
its  eminent  instances. 

God  does  not  impose  unreasonable  burdens 
upon  his  children,  nor  does  he  require  a  devoted 
few  to  add  to  their  own  burdens  those  of  the 
idlers  in  the  vineyard;  yet  it  is  always  the  case 
that  in  every  instance  where  important  duties  are 
neglected  by  some,  they  will  be  taken  up  and 
carried  by  others,  in  addition  to  their  own.  If 
men,  influenced  by  a  burning  zeal  for  the  divine 
glory  and  the  welfare  of  their  fellow-men,  suffer 
their  zeal  to  lead  them  into  labors  beyond  their 
strength,  they  must  suffer  in  the  flesh  the  inevita- 
ble consequences.  In  all  such  cases  it  is  true  of 
them  as  it  was  true  with  the  Master  himself, — the 
zeal  of  God's  house  hath  eaten  them  up. 

III.  Afilictions  and  trials  are  often  sent  by 
God  upon  his  children  for  their  awakening,  cor- 
rection, and  improvement.     This  is  true  even  il 


CLUSTERS  FROM  ESHCOL.  85 

the  affliction  has  been  produced  by  some  second- 
ary natural  cause.  That  God  does  use  the  rod  of 
affliction  upon  his  erring  and  slothful  children  is 
abundantly  proved  in  the  Scriptures,  as  we  have 
fully  shown  in  our  previous  chapter.  Reference 
to  the  following  scriptures  will  establish  this  fact 
beyond  dispute :  "  Behold,  happy  is  the  man 
whom  God  correcteth  :  therefore  despise  not  thou 
the  chastening  of  the  Almighty :  for  he  maketh 
sore,  and  bindeth  up  :  he  woundeth,  and  his 
hands  make  whole."  (Job.  v.  17,  18.) 

"My  son,  despise  not  the  chastening  of  the 
Lord;  neither  be  weary  of  his  correction:  for 
whom  the  Lord  loveth  he  correcteth ;  even  as  a 
father  the  son  in  whom  he  delighteth."  (Pro v. 
iii.  11,  12.) 

"  My  son,  despise  not  thou  the  chastening  of 
the  Lord,  nor  faint  when  thou  art  rebuked  of 
him:  for  whom  the  Lord  loveth  he  chasteneth, 
and  scourgeth  every  son  whom  he  receiveth." 
(Heb.  xii.  5,  6. 

"As  many  as  I  love  I  rebuke  and  chasten." 
(Rev.  iii.  19.) 

Thus  we  have  the  fact  of  God's  agency  in  the 
afflictions  of  his  people,  with  the  design  thereof, 
and  the  manner  in  which  these  chastisements 
should  be  borne,  stated  in  almost  the  same  Ian- 


86  CLUSTERS  FROM  ESHCOL. 

guage  by  Job, — the  author  of  what  is  admitted 
to-be  the  oldest  book  of  the  sacred  canon, — as 
well  as  by  patriarch  and  prophet  and  apostle. 

But  what  are  some  of  the  sources  of  encour- 
agement for  afflicted  saints,  taught  by  the  fore- 
going facts  ? 

1.  ITo  affliction,  bereavement,  trial,  or  what  are 
called  accidents,  can  come  upon  a  child  of  God 
without  the  notice  or  permission  of  his  heavenly 
Father.  This  is  true  of  all  occurrences,  even 
though  their  origin  may  be  plainly  traced  to 
some  human  agency.  Whatever  may  be  the  nat- 
ure of  the  affliction,  and  whatever  may  be  the 
immediate  cause  thereof,  by  the  time  it  reaches 
the  believer  it  has  become  the  will  of  God  con- 
cerning him. 

In  addition  to  the  general  providence  of  God, 
which  is  over  all  his  creatures,  the  Scriptures  jus- 
tify the  belief  that  each  and  every  believer  is 
under  special  guardianship.  Said  the  Savior  to 
the  disciples  of  his  own  and  of  every  age,  ^'  The 
very  hairs  of  your  head  are  all  numbered." 

"  There  shall  no  evil  befall  thee,  neither  shall 
any  plague  come  nigh  thy  dwelhng.  For  he 
shall  give  his  angels  charge  over  thee,  to  keep 
thee  in  all  thy  ways." 

"  He  will  not  suffer  thy  foot  to  be  moved :  he 


CLUSTERS  FROM  ESHCOL.  87 

that  keepeth  thee  will  not  slumber.  Behold,  he 
that  keepeth  Israel  shall  neither  slumber  nor 
sleep." 

"  'No  weapon  that  is  formed  against  thee  shall 
prosper." 

2.  Suppose  your  affliction  or  trial,  whatever  it 
may  be,  is  sent  or  taken  advantage  of  by  Satan, 
as  in  the  cases  of  Job  and  Paul,  it  can  only  be  so 
by  permission  of  God,  who  will  overrule  it  for 
good  Satan  could  not  touch  Job  until  permis- 
sion to  do  so  was  given  him  by  God  ;  and  the 
evil  spirits  could  not  even  enter  into  the  herd  of 
swine  until  permission  was  given  by  Jesus. 

3.  Are  you  suffering  the  result  of  some  im- 
prudence of  your  own,  or  from  the  malice  or 
imprudence  of  another?  If  there  is  guilt  con- 
nected with  it,  God  will  pardon  you  and  remove 
the  guilt.  And  as  he  is  greater  than  nature  and 
before  its  laws,  he  can  and  may,  if  his  glory  and 
your  best  interests  require  it,  suspend  those  laws 
and  relieve  you  of  their  penalty. 

4.  As  afflictions  do  not  come  from  the  dust, 
nor  trouble  spring  out  of  the  ground, — as  is  de- 
clared in  Job  V.  6 ;  that  is,  that  they  do  not  come 
by  chance  nor  by  arbitrary  laws  over  which  there 
is  no  controlling  and  directing  power, — but  by 
the  permission  of  God,  whatever  may  be  the  im- 


88  CLUSTERS  FROM  ESHCOL. 

mediate  agency  in  producing  them,  it  may  be 
said  in  all  cases,  especially  of  the  righteous,  to 
whom  special  promises  are  given,  they  are  of  God 
himself.  Then,  there  is  no  trouble,  no  affliction, 
no  bereavement,  no  sorrow,  or  circumstance  of 
trial  possible  to  a  child  of  God  unless  God  him- 
self sends  it.  Are  you  suffering,  then,  dear,  afflict- 
ed member  of  the  suffering  family  of  God  ?  It 
is  the  Father's  loving  hand  that  is  upon  you. 
And  in  this  fact  you  have  the  highest  evidence 
of  his  love  and  regard ;  "  for  whom  the  Lord  lov- 
eth  he  chasteneth,  and  scourgeth  every  son  whom 
lie  receiveth.  "     (Heb.  xii.  6.) 

"  God  sometimes  walks  behind  the  cloud  ; 
And  threatening  storms  his  presence  shroud ; 
His  light  is  there ;  but  all  unseen, 
Because  the  storm-cloud  comes  between. 

"  From  that  dark  cloud  the  bolts  descend, 
The  skies  to  cleave,  the  earth  to  rend; 
But  trusting  hearts  need  not  despair ;    ' 
God  guides  the  bolt ;  and  God  is  there." 


CHAPTER  Y. 

AFFLICTIONS— HOW  TO  BE  BORNE, 

"Despise  not  thou  the  chastening  of  the  Lord,  nor  faint 
"when  thou  art  rebuked  of  him."    (Heb.  xii.  5.) 

"  Take,  my  brethren,  the  prophets,  who  have  spoken  in  the 
name  of  the  Lord,  for  an  example  of  suffering  affliction,  and 
of  patience."    (James  v.  10.) 

In  the  injunction  of  St.  Paul,  as  quoted  above, 
and  found  in  almost  the  same  words  in  Job.  v. 
17,  18,  and  Proverbs  iii.  11,  12,  *as  well  as  in 
Hebrews  xii.  5,  we  have  the  two  extremes  into 
which  the  afflicted  often  fall;  and  against  both 
we  are  cautioned.  These  extremes  are,  despising 
the  chastenings  of  the  Lord,  and  fainting  under 
them.  The  former  implies  to  treat  them  lightly, 
to  consider  them  as  but  natural  and  ordinary 
occurrences,  and  possessed  of  no  special  signifi- 
cance; the  latter,  to  give  way  to  despondency 
and  discouragement. 

In  the  admonition  of  St.  James,  patience  under 
affliction — as  a  medium  between  the  two  extremes 
stated  by  St.  Paul  and  as  the  proper  spirit  for  the 
afflicted — is  enjoined. 


90  CLUSTERS  FEOM  ESHCOL. 

In  considering  tlie  conduct  of  Bible  saints  un- 
der affliction,  as  examples  for  imitation,  it  will  be 
found  that  while  they  at  times  exhibited  much 
patience  and  submission,  and  in  some  cases  were 
enabled  to  rejoice  in  their  suffering,  they  all  be- 
trayed the  usual  evidences  of  weakness  and  frail- 
ty. The  tendency  in  every  case  was  to  fainting 
and  despondency  rather  than  to  the  opposite 
extreme. 

Five  cases  of  eminent  saints  under  affliction 
are  given  in  the  Scriptures  ;  and  as  we  are  di- 
rected to  them  as  examples  for  imitation,  we  pro- 
pose to  consider  each  case  briefly. 

The  patriarch  Job  stands  forth  in  the  Bible  as 
a  pre-eminent  example  of  patience  under  afflic- 
tion. His  case  will  claim  our  attention  first.  The 
following  words,  uttered  at  various  times,  show 
his  despondency  as  well  as  his  conscious  integrity 
and  sincerity,  and  his  hope  and  trust  in   God. 

"  Let  the  day  perish  wherein  I  was  born,  and 
the  night  in  which  it  was  said.  There  is  a  man 
child  conceived.  Let  that  day  be  darkness ;  let 
not  God  regard  it  from  above,  neither  let  the 
light  shine  upon  it."  "Why  died  I  not  from  the 
womb?"  "For  now  should  I  have  lain  still  and 
been  quiet,  I  should  have  slept :  then  had  I  been 
at  rest."     "Wherefore  is  light  given  to  him  that 


CLUSTERS  FROM  ESHCOL.  91 

is  in  misery,  and  life  unto  the  bitter  in  soul: 
which  long  for  death,  but  it  cometh  not."  "Why 
is  light  given  to  a  man  whose  way  is  hid,  and 
whom  God  hath  hedged  in  ?  For  my  sighing 
cometh  before  I  eat,  and  my  roarings  are  poured 
out  like  the  waters."  "Oh,  that  I  might  have 
my  request ;  and  that  God  would  grant  me  the 
thing  that  I  long  for  !  Even  that  it  would  please 
God  to  destroy  me;  that  he  would  let  loose  his 
hand  and  cut  me  off! "  "  So  am  I  made  to  pos- 
sess months  of  vanity,  and  wearisome  nights 
are  appointed  to  me.  When  I  lie  down,  I  say, 
When  shall  I  arise,  and  the  night  be  gone?  and  I 
am  full  of  tossings  to  and  fro  unto  the  dawning 
of  the  day."  "  Therefore  I  will  not  refrain  my 
mouth ;  I  will  speak  in  the  anguish  of  my  spirit ; 
I  will  complain  in  the  bitterness  of  my  soul." 
"When  I  say.  My  bed  shall  comfort  me,  my 
couch. shall  ease  my  complaint;  then  thou  scarest 
me  with  dreams,  and  terrifiest  me  through  vis- 
ions :  so  that  my  soul  chooseth  strangling,  and 
death  rather  than  my  life."  "  I  am  full  of  con- 
fusion :  therefore  see  thou  mine  affliction ;  for  it 
increaseth."  "  God  hath  delivered  me  to  the  un- 
godly, and  turned  me  over  into  the  hands  of  the 
wicked."  "He  hath  also  taken  me  by  my  neck, 
and  shaken  me  to  pieces,  and  set  me  up  for  his 


92  CLUSTERS  FROM  ESHCOL. 

mark."  "  He  breaketh  me  with  breacli  upon 
breach ;  he  runneth  upon  me  like  a  giant."  "  Oh 
that  thou  wouldest  hide  me  in  the  grave,  that 
thou  wouldest  keep  me  secret,  until  thy  wrath  be 
past."  "  Oh  that  I  were  as  in  months  past,  as  in 
the  days  when  God  preserved  me;  when  his 
candle  shined  upon  my  head,  and  when  by  his 
light  I  walked  through  darkness ;  as  I  was  in  the 
days  of  my  youth,  when  the  secret  of  God  was 
upon  i*iiy  tabernacle ;  when  the  Almighty  was  yet 
with  me,  when  my  children  were  about  me ;  when 
I  washed  my  steps  with  butter,  and  the  rock 
poured  me  out  rivers  of  oil ;  when  I  went  out  to 
the  gate  through  the  city,  when  I  prepared  my 
seat  in  the  street !  the  young  men  saw  me,  and 
hid  themselves:  and  the  aged  arose,  and  stood 
up."  "  The  arrows  of  the  Almighty  are  within 
me,  the  poison  whereof  drinketh  up  my  spirit: 
the  terrors  of  God  do  set  themselves  in  array 
against  me."  "I  cry  unto  thee,  and  thou  dost 
not  hear  me  :  I  stand  up,  and  thou  regardest  me 
not.  Thou  art  become  cruel  to  me:  with  thy 
strong  hand  thou  opposest  thyself  against  me." 

In  the  following  words  Job  expresses  his  con- 
sciousness of  his  integrity,  and  also  his  hope  and 
confidence  in  God : 
"Let  me  be  weighed  in  an  even  balance,  that  God 


CLUSTERS  FROM  ESHCOL.  93 

may  know  mine  integrity.  If  my  step  hath  turn- 
ed out  of  the  way,  and  mine  heart  walked  after 
mine  eyes,  and  if  any  blot  hath  cleaved  to  mine 
hands  ;  then  let  me  sow,  and  let  another  eat;  yea, 
let  my  offspring  be  rooted  out."  "  My  foot  hath 
held  his  steps,  his  way  have  I  kept,  and  not  de- 
clined. ^Neither  have  I  gone  back  from  the  com- 
mandment of  his  lips ;  I  have  esteemed  the  words 
of  his  mouth  more  than  my  necessary  food." 
"  He  knoweth  the  way  that  I  take :  when  he  hath 
tried  me,  I  shall  come  forth  as  gold."  "  Though 
he  slay  me,  yet  will  I  trust  in  him." 

The  experience  of  David  under  affliction  is 
similar  to  that  of  Job ;  and  is  as  follows  : 

"  0  Lord,  rebuke  me  not  in  thine  anger,  neither 
chasten  me  in  thy  hot  displeasure.  Have  mercy 
upon  me,  0  Lord ;  for  I  am  weak :  0  Lord,  heal 
me;  for  my  bones  are  vexed.  My  soul  is  also 
sore  vexed.  .  .  .  Eeturn,  0  Lord,  deliver  my 
soul :  oh  save  me  for  thy  mercies'  sake.  For  in 
death  there  is  no  remembrance  of  thee  :  in  the 
grave  who  shall  give  thee  thanks  ?  I  am  weary 
with  my  groaning  ;  all  the  night  make  I  my  bed 
to  swim;  I  water  my  couch  with  my  tears.  Mine 
eye  is  consumed  because  of  grief;  it  waxeth  old 
because  of  all  mine  enemies."  "  How  lona:  wilt 
thou   forget  me,  0    Lord?    forever?    how    long 


94  CLUSTERS  FROM  ESHCOL. 

wilt  tliou  hide  thy  face  from  me  ?  how  long  shall 
I  take  counsel  in  my  soul,  having  sorrow  in  my 
heart  daily  ?  .  .  .  .  Consider  and  hear  me,  0 
Lord  my  God  :  lighten  mine  eyes,  lest  I  sleep  the 
sleep  of  death."  ''  Have  mercy  upon  me,  0  Lord, 
for  I  am  in  trouhle :  mine  eye  is  consumed  with 
grief.  ....  For  my  life  is  spent  with  grief, 
and  my  years  with  sighing :  my  strength  faileth 
because  of  mine  iniquity,  and  my  bones  are  con- 
sumed. I  was  a  reproach  among  all  mine  enemies, 
but  especially  among  my  neighbors,  and  a  fear  to 
mine  acquaintance."  "  I  am  troubled ;  I  am  bow- 
ed down  greatly  ;  I  go  mourning  all  the  day  long. 
For  my  loins  are  filled  with  a  loathsome  disease  : 
and  there  is  no  soundness  in  my  flesh.  ...  I 
have  roared  by  reason  of  the  disquietness  of  my 
heart."  "  In  the  day  of  my  trouble  I  sought  the 
Lord :  my  sore  ran  in  the  night,  and  ceased  not : 
my  soul  refused  to  be  comforted."  "  Will  the 
Lord  cast  off  forever  ?  and  will  he  be  favorable 
no  more  ?  is  his  mercy  clean  gone  forever  ?  doth 
his  promise  fail  for  evermore  ?  hath  God  forgot- 
ten to  be  gracious  ?  hath  he  in  anger  shut  up  his 
tender  mercies  ?  "  "0  my  God,  my  soul  is  cast 
down  within  me."  "  Deep  calleth  unto  deep  at 
the  noise  of  thy  water-spouts  :  all  thy  waves  and 
thy  billows  are  gone  over  me."  "  Lord,  why  cast- 


CLUSTERS  FROM  ESHCOL.  95 

est  thou  off  my  soul?  why  liiclest  thou  thy  face 
from  me  ?  I  am  afflicted  and  ready  to  die  from 
my  youth  up :  while  I  suffer  thy  terrors  I  am 
distracted.  Thy  fierce  wrath  goeth  over  me  :  thy 
terrors  have  cut  me  off." 

The  psalmist's  integrity  and  confidence  in  God 
are  expressed  as  follows :  ''  Mine  eyes  are  ever 
toward  the  Lord ;  for  he  shall  pluck  my  feet  out 
of  the  net."  ''  Oh  keep  my  soul,  and  deliver  me  : 
let  me  not  be  ashamed ;  for  I  put  my  trust  in 
thee.  Let  integrity  and  uprightness  preserve  me ; 
for  I  wait  on  thee." 

The  great  and  good  King  Hezekiah  gives  utter- 
ance to  his  feelings  under  affliction  as  follows : 
"  The  writing  of  Hezekiah  king  of  Judah,  when 
he  had  been  sick,  and  was  recovered  of  his  sick- 
ness :  I  said  in  the  cutting  off  of  my  days,  I 
shall  go  to  the  gates  of  the  grave :  I  am  deprived 
of  the  residue  of  my  years.  I  said,  I  shall  not 
see  the  Lord,  even  the  Lord,  in  the  land  of  the 
living  :  I  shall  behold  man  no  more  with  the  in- 
habitants of  the  world.  Mine  age  is  departed, 
and  is  removed  from  me  as  a  shepherd's  tent :  I 
have  cut  off'  like  a  weaver  my  life :  he  will  cut 
me  oft"  with  pining  sickness:  from  day  even  to 
night  wilt  thou  make  an  end  of  me.  I  reck- 
oned till  morning,  that,  as  a  lion,  so  will  he  break 


96  CLUSTEKS  FROM  ESHCOL. 

all  my  bones :  from  day  even  to  night  wilt  thou 
make  an  end  of  me.  Like  a  crane  or  a  swallow, 
so  did  I  chatter :  I  did  mourn  as  a  dove :  mine 
eyes  fail  with  looking  upward:  0  Lord,  I  am 
oppressed ;  undertake  for  me.  What  shall  I  say  ? 
he  hath  both  spoken  unto  me,  and  himself  hath 
done  it :  I  shall  go  softly  all  my  years  in  the  bit- 
terness of  my  soul.  0  Lord,  by  these  things  men 
live,  and  in  aU  these  things  is  the  life  of  my 
spirit :  so  wilt  thou  recover  me,  and  make  me  to 
live.  Behold,  for  peace  I  had  great  bitterness ; 
but  thou  hast  in  love  to  my  soul  delivered  it  from 
the  pit  of  corruption  :  for  thou  hast  cast  all  my 
sins  behind  thy  back.  For  the  grave  can  not 
praise  thee,  death  can  not  celebrate  thee:  they 
that  go  down  into  the  pit  can  not  hope  for  thy 
truth.  The  living,  the  living,  he  shall  praise 
thee,  as  I  do  this  day :  the  father  to  the  children 
shall  make  known  thy  truth.  The  Lord  was 
ready  to  save  me :  therefore  we  will  sing  my 
songs  to  the  stringed  instruments  all  the  days  of 
our  life  in  the  house  of  the  Lord."  (Isa.  xxxviii. 
9-20.) 

Jeremiah,  in  Lamentations  iii.,  relates  his  re- 
flections when  under  the  chastening  rod  as  fol- 
lows :  "I  am  the  man  that  hath  seen  affliction 
by  the  rod  of  his  wrath.     He  hath  led  me,  and 


CLUSTERS   FEOM  ESHCOL.  97. 

brought  me  into  darkness,  but  not  into  light. 
Surely  against  me  is  he  turned ;  he  turneth  his 
hand  against  me  all  the  day.  My  flesh  and  my 
skin  hath  he  made  old ;  he  hath  broken  my 
bones.  He  had  bnilded  against  me,  and  com- 
passed me  with  gall  and  travail.  He  hath  set 
me  in  dark  places,  as  they  that  be  dead  of  old. 
He  hath  hedged  me  about,  that  I  can  not  get 
out :  he  hath  made  my  chain  heavy.  Also  when 
I  cry  and  shout,  he  shutteth  out  my  prayer.  He 
hath  inclosed  my  ways  with  hewn  stone;  he  hath 
made  my  paths  crooked.  He  was  unto  me  as  a 
bear  lying  in  wait,  and  as  a  lion  in  secret  places. 
He  hath  turned  aside  my  ways,  and  pulled  me  in 
pieces  :  he  hath  made  me  desolate.  He  hath  bent 
his  bow,  and  set  me  as  a  mark  for  the  arrow.  He 
hath  caused  the  arrows  of  his  quiver  to  enter  into 
my  reins.  I  was  a  derision  to  all  my  people  ;  and 
their  song  all  the  day.  He  hath  filled  me  with 
bitterness,  he  hath  made  me  drunken  with  worm- 
wood. He  hath  also  broken  my  teeth  with  gravel- 
stones,  he  hath  covered  me  with  ashes.  And  thou 
hast  removed  my  soul  far  off  from  peace :  I  for- 
gat  prosperity.  And  I  said.  My  strength  and  my 
hope  is  perished  from  the  Lord:  Remembering 
mine  affliction  and  my  misery,  the  wormwood 
and  the  gall.     My  soul  hath  them  still  in  remem- 


98  CLUSTERS  FROM  ESHCOL. 

brance,  and  is  humbled  in  me.  This  I  recall  to 
my  mind,  therefore  have  I  hope.  It  is  of  the 
Lord's  mercies  that  we  are  not  consumed,  because 
his  compassion  fails  not.  They  are  new  every 
morning :  great  is  thy  faithfulness.  The  Lord  i& 
my  portion,  saith  my  soul ;  therefore  will  I  hope 
in  him." 

The  apostle  Paul,  in  II.  Corinthians,  xii.,  re- 
lates his  experience  under  affliction.  He  does 
not  give  expression  to  so  great  a  despondency  as 
the  four  eminent  persons  already  considered.  His 
experience  corresponds  with  Romans  v.  3,  rather 
than  Hebrews  xii.  11. 

It  will  be  seen  that  in  several  respects  the  ex- 
periences of  these  eminent  saints  under  affliction, 
as  related  by  themselves,  were  alike.  There  was 
in  all  deep  mental  as  well  as  bodily  distress, — the 
former  greater  than  the  latter.  There  was  the 
remembrance  of  former  prosperity,  enjoyment, 
and  honor,  and  humiliation  and  reproach  occa- 
sioned by  contrasting  the  present  with  the  for- 
mer ;  there  was  loss  of  enjoyment  in  life,  and  a 
desire  for  death ;  and  above  all  there  was  deep 
distress  at  the  supposed  anger  of  God  in  sending 
sore  affliction,  and  in  refusing  to  hear  and  answer 
their  prayers.  There  was  also  the  consciousness 
of  their  integrity  and  uprightness,  the  absence  of 


CLUSTERS  FROM  ESHCOL.  99 

condemnation,  and  at  times  confidence  in  God 
tliat  in  due  time  he  would  hear  and  deliver  them. 
In  all  the  cases  considered — that  of  St.  Paul 
excepted — there  was  a  tendency  to  despondency 
and  fainting.  The  expressions  of  grief  and  fear 
are  more  numerous  and  strongly  expressed  than 
their  confidence  and  hope.  There  is  no  subject 
upon  which  the  believer  is  more  sensitive  than  the 
relation  he  sustains  to  God;  and  if  at  any  time  God 
withdraws  the  sensible  evidence  of  his  favor,  as  is 
often  the  case  in  affliction,  it  is  at  once  concluded 
that  for  some  reason  he  is  ofi'ended.  And  when 
in  addition  to  the  temporary  withdrawal  of  the 
divine  favor  God  infiicts  stroke  after  stroke  of 
sore  affliction,  bereavement,  and  sorrow,  the  tend- 
ency is  universal  —  even  with  saints  of  advanced 
piety — to  sink  into  despondency.  And  still  fur- 
ther, when  in  addition  to  all  this,  from  the  efiects 
of  disease,  or  for  the  purpose  of  testing  the  faith 
of  the  sufferer,  repeated  prayers  and  supplications 
are  seemingly  disregarded,  the  spirit  of  prayer 
itself  is  lost,  and  the  means  of  grace,  formerly 
affording  so  much  delight,  lose  their  interest, — 
then  it  is  that  the  soul  is  made  to  exclaim  with 
the  psalmist:  "Will  the  Lord  cast  off  forever? 
and  will  he  be  favorable  no  more  ?  Is  his  mer- 
cy  clean   gone   forever?    doth   his   promise   fail 


100  CLUSTERS  FROM  ESHCOL. 

for  evermore?  Hath  God  forgotten  to  be  gra- 
cious ?  liatli  lie  in  anger  shut  up  his  tender  mer- 
cies?" 

Distressed  and  bewildered  by  affliction,  and 
interpreting  God's  dealings  with  us  after  the 
standard  of  sense  rather  than  faith,  we  are  apt 
with  the  poet  to  say, — 

"  Oh  is  it  possible  that  God, 

If  God  is  Love,  men  sometimes  say, 
Can  frowning,  smite  us  with  his  rod. 
And  seeming  put  his  love  away. 

'*  Angry  he  seems,  and  sore  doth  smite ; 

Strange  thing  for  love ;  and  yet  he  knows 
The  mystic  art  to  bring  delight 

From  clouds  and  storms  and  heavy  blows." 

"We  close  the  chapter  with  the  following  obser- 
vations, deducted  from  the  facts  set  forth. 

I.  We  learn  from  the  spirit  and  conduct  of 
the  eminent  saints  to  whom  we  have  referred, 
.and  to  whom  St.  James  directs  us  to  look  as  ex- 
amples of  patience  under  affliction,  that  none  of 
them  was  exempt  from  the  weaknesses  under 
suffering  usual  to  human  nature ;  and  that  in  our 
weakness  and  disposition  to  faint  and  suppose 
that  God's  hand  is  upon  us  in  wrath,  and  that  he 
disregards  our  tears  and  groans  and  prayers,  we 
do  not  differ  from  them,  as  we  may  have  supposed. 

II.  True  religion  does  not  require  nor  tend  to 
stoical  indifference  under  affliction. 


'  CLUSTERS  FROM  ESHCOL.  101 

Jesus  himself  when  called  to  suffer  prayed  for 
the  removal  of  the  cup.  And  even  in  anticipa- 
tion of  his  approaching  suffering  the  Son  of  God 
exclaimed,  *'I  have  a  baptism  to  be  baptised 
with;  and  how  am  I  straitened  till  it  be  accom- 
plished!" (Luke  xii.  50.)  St.  Paul,  also,  when 
sorely  afflicted,  prayed  for  its  removal.  (II.  Cor. 
xii.  8.)  The  Son  of  God  wept  in  sympathy  with 
Mary  and  Martha  at  the  grave  of  their  brother 
Lazarus.  Tears  in  affliction  and  bereavement, 
then,  are  not  sinful.  Said  a  suffering  saint:  "I 
hope  these  groans  and  tears  are  not  sin:  I  kiss 
the  rod  that  smites  me,  and  yet  I  feel  its  pain." 

III.     Immoderate  grief  is  forbidden. 

"We  do  injustice  to  the  cause  of  God  and  bear 
damaging  testimony  against  the  power  of  divine 
grace,  thereby  discouraging  the  week  believer 
by  indulging  in  immoderate  and  excessive  grief. 
Then  "  lift  up  the  hands  which  hang  down,  and 
the  feeble  knees,  lest  that  which  is  lame  be  turned 
out  of  the  way." 

TV,  It  is  universal,  as  the  instances  we  have 
cited  shows,  for  the  most  pious  and  devoted, 
when  suffering  under  affliction,  bereavement,  and 
sorrow,  to  be  deeply  concerned  lest  they  have  lost 
the  divine  favor,  and  in  consequence  are  chastised 
by  their  heavenly  Father.    This  is  true  especially 


102  CLUSTERS  FROM  ESHCOL. 

in  diseases  which  have  a  depressing  effect  upon 
the  mind.  Even  the  great  and  good  Jeremiah 
supposed  that  God  was  scourging  him  with  "  the 
rod  of  wrath."  (Lam.  iii.  1.)  The  Lord  uses  this 
rod  only  upon  the  wicked ;  never  upon  his  own 
children. 

y.  At  no  time  is  the  Christian  under  so  much 
disadvantage  in  reasoning  with  the  enemy  aa 
when  reduced  by  affliction.  Afflictions  naturally 
lead  the  mind  to  a  contemplation  of  past  and 
present  weaknesses, —  an  exercise  which  always 
produces  humiliation  and  shame.  Satan  in  the 
character  of  an  accuser  magnifies  our  infirmities, 
and  if  possible  leads  us  to  distrust  and  despond- 
ency. 

At  all  times  light  and  peace  come  to  the  soul 
when  self  is  lost  sight  of  and  its  eye  is  fixed  upon 
Jesus  God,  however,  finds  it  necessary  at  times 
to  lead  the  believer  to  humiliation,  with  the  view 
to  his  advancement  to  a  better  state.  At  such 
times  it  is  important  that  the  afflicted  and  humili- 
ated one  should  bear  in  mind  that  God  deals  with 
his  children  after  the  worthiness  of  his  Son, — not 
after  their  own  merit.  Fear  not  then  while  con- 
templating thine  own  infirmities  to  claim  full 
immunity  in  thy  Surety. 

YI.    In  the  absence  of  sensible  comfort  from 


CLUSTERS  FROM  ESHCOL.  108 

God,  accept  fully  and  freely  the  promises  and 
assurances  of  the  written  word, — for  it  is  God's 
voice  speaking  to  us.  This  word  is  of  more 
value  than  our  changeable  feelings  in  interpreting 
the  providences  of  God,  and  his  will  concerning 
us  while  under  them. 

The  estimate  placed  upon  the  Scriptures  and 
their  benefit  to  the  psalmist  in  affliction  are  stated 
in  Psalms  cxix.  50,  92, 143,  153. 

YII.  Fail  not  to  heed  the  apostle's  admonition 
in  Hebrews  xii.  3, 4 :  "  Consider  him  that  endured 
such  contradiction  of  sinners  against  himself,  lest 
ye  be  weary  and  faint  in  your  minds.  Ye  have 
not  resisted  unto  blood,  striving  against  sin." 

Whatever  we  may  have  suffered,  if  it  be  short 
of  losing  blood,  and  life,  we  have  not  endured 
as  much  suffering  as  the  Son  of  God. 

YIII.     "  Cast  thy  burden  upon  the  Lord,  and 
he  shall  sustain  thee."     (Ps.  Iv.  22.)     Jesus,  the 
burden  -  bearer,  kindly  invites  us  to  permit  him 
to  carry  our  burdens.    Take  them  to  him  in  pray 
er,  lay  them  at  his  feet,  and  leave  them  there. 

IX.  Get  as  near  to  the  hand  which  infiicts  the 
chastisements  as  possible.  It  is  the  dictate  of 
prudence  as  well  as  love  to  draw  as  near  as  possi- 
ble to  God  in  affliction,  for  thereby  the  stroke  is 
lightened,  and  its  condemnatary  power  is  lessened 


104  CLUSTERS  FROM  ESHCOL. 

X.  Accept  fully  the  affliction  which  is  upon 
you  as  the  expression  of  your  heavenly  Father's 
will  concerning  you.  Eesistance  increases  your 
distress  and  prolongs  your  affliction. 

"  Resistance,  which  thy  fears  inspire, 
Doth  not  protect,  doth  not  restore ; 
'  Tis  rather  fuel  to  the  fire. 
And  makes  it  burn  and  blaze  the  more. 

"  But  when  thy  troubled  soul  accepts 
The  furnace  of  its  wasting  grief; 
A  power  unseen  thy  life  protects ; 

'  Tis  Christ  himself  that  brings  relief." 

XI.  Cultivate  the  grace  of  patience. 

"  Let  Patience  have  her  perfect  work,"  said  an 
eminent  apostle.  "  Tribulation  worketh  patience,'* 
said  the  same  inspired  man.  "  Patient  in  tribula- 
tion" is  one  of  the  graces  enjoined  upon  believers. 

Patience  in  suffering  is  necessary  for  the  com- 
fort of  the  afflicted  one,  as  well  as  for  the  devel- 
opment of  the  purpose  of  God  in  our  affliction. 
It  is  unwise  to  judge  of  any  piece  of  mechanism 
before  it  is  finished.  God's  purposes  require  time 
for  maturity  and  development. 

Dear,  afflicted  believer,  art  thou  undergoing 
some  severe  ordeal  of  suffering  ?  Art  thou  afflict- 
ed in  body  and  perplexed  in  mind.  Hast  thou 
been  long  tossed  upon  some  bed  of  sickness  ?  and 
have  days  of  pain  and  nights  of  sleepless  weari- 


CLUSTERS  FROM  ESHCOL.  105 

ness  been  appointed  unto  thee?  Art  thou  in  strait- 
ened circumstances,  and  suffering  for  want  of  the 
comforts  of  life  ?  Art  thou  suffering  some  wrong 
or  unkindness  at  the  hand  of  any  one  ?  Has  the 
light  of  thine  eyes  been  laid  in  the  grave,  and  art 
thou  left  to  sadness  and  lamentation  ?  And  is  the 
way  God  is  leading  thee  in  dark  and  mysteries  ? 
Are  there  no  foot  prints  of  love  traceable  in  thy 
way  ?  Is  there  no  light  in  the  cloud  which  ob- 
scures thy  sky  ?  l^o  ray  of  hope  for  thee  in  thy 
earthly  future  ?  Be  patient ;  refrain  from  repin- 
ing. Utter  no  impatient  or  unkind  word.  You 
will  yet  be  made  to  say  of  God's  dealings  with 
you  that  "  he  hath  done  all  things  well."  "  The 
Lord  is  good  to  them  that  wait  for  him."  "  But 
they  that  wait  upon  the  Lord  shall  renew  their 
strength." 

As  appropriate  to  this  chapter,  devoted  to  the 
spirit  in  which  the  chastisements  of  God  should 
be  received,  I  quote  again  from  Upham ; 

"  Shrink  not  from  suffering.    Each  dear  blow, 
JFrom  which  thy  smitten  spirit  bleeds, 
j  Ts  but  a  messenger  to  show 

The  renovation  which  it  needs. 

"  The  earthly  sculptor  smites  the  rock ; 

Loud  the  relentless  hammer  rings ; 
-  And  from  the  rude,  uushapen  block. 

At  length,  imprisoned  beauty  springs. 


106  CLUSTERS   FROM  ESHCOL. 


**  Thou  art  that  rude,  unshapen  stone ; 
And  waitest,  till  the  arm  of  strife, 
Shall  make  its  crucifixions  known. 
And  smite  and  carve  thee  into  life. 

**  The  heavenly  Sculptor  works  on  thee; 
Be  patient.    Soon  his  arm  of  might, 
Shall  from  thy  prison's  darkness  free, 
And  change  thee  to  a  form  of  light," 


"^^ 


CHAPTER  VI. 


AFFLICTIONS  IMPROVED. 


"  For  they  verily  for  a  few  days  chastened  us  after  their  own 
pleasure ;  but  he  for  our  profit,  that  we  might  be  partakers  of 
bis  holiness."    (Heb.  xii.  10.) 

In  the  scripture  above  quoted  the  apostle  states 
the  design  of  God  in  the  chastisements  of  his 
children.  It  is  that  they  may  be  made  to  partake 
more  largely  of  that  attribute  of  the  divine  nature 
termed  his  holiness.  Of  the  communicable  attri- 
butes of  God  there  is  none  of  so  much  impor- 
tance to  the  believer  as  that  of  holiness.  It  is  that 
which  qualifies  him  to  glorify  God  most,  to  repre- 
Bent  the  Lord  Jesus  Christ  before  the  world  the 
most  truly,  and  to  enter  into  and  engage  in  the 
employments  of  heaven  the  most  abundantly. 

How  do  afflictions  and  trials  tend  to  an  increase 
in  holiness?  We  have  tried  in  previous  chapters 
to  show  that  the  divine  chastisements  are  intend- 
ed to  awaken  the  Christian  from  the  worldly 
fitupor  to  which  he  is  always  subject,  to  weaken 
his  grasp  of  the  associations  and  relations  of  life, 


108  CLUSTERS  FROM  ESHCOL. 

and  to  lead  him  to  a  more  complete  consecration 
to  the  service  and  glory  of  God.  We  will  only 
add  that  by  the  process  of  self-crucifixion  the 
corrupt  life  of  nature  yet  attaching  to  believers  is 
weakened  and  destroyed,  and  the  life  of  Christ, 
previously  implanted  in  the  soul,  is  correspond- 
ingly strengthened  and  developed.  In  propor- 
tion as  the  earthly  sky  becomes  darkened,  the 
heavenly  is  brightened ;  and  as  our  grasp  of  earth 
is  weakened,  our  hold  upon  the  heavenly  and 
divine  is  strengthened. 

Agitation  in  the  material  world  is  always  bet- 
ter than  stagnation.  The  winds  and  storms  and 
frosts  and  snows  are  indispensable  to  health  and 
the  productiveness  of  the  earth.  So  periods  of 
agitation,  and  even  persecution  in  the  church,  as 
well  as  in  the  experience  of  individual  Christians, 
have  been  marked  b}'  more  heroic  and  decided 
piety  than  when  external  peace  and  prosperity 
have  prevailed.  Uninterrupted  health  and  pros- 
perity invariably  tend  to  ease,  self-indulgence, 
and  worldliness.  It  was  the  church  which  said, 
"  I  am  rich,  and  increased  with  goods,  and  have 
need  of  nothing,"  that  was  "  wretched,  and  mis- 
erable, and  poor,  and  blind,  and  naked."  (Rev. 
iii.  17.)  It  is  related  that  a  ship  was  once  found 
frozen  in  the  perpetual  ice   of  the   Arctic  Sea. 


CLUSTERS  FROM  ESHCOL.  109 

Upon  going  aboard  of  her,  everything  about  the 
ship  was  found  faultlessly  perfect.  Every  man 
seemed  to  be  at  his  propej:  place;  but  all  were 
frozen  stiff  in  death.  The  captaki  was  seated  at 
his  table  in  his  cabin,  with  his  log-book  before 
him,  and  with  pen  in  hand  was  apparently  writ- 
ing his  daily  record.  He,  too,  was  frozen  to 
death.  Upon  looking  at  the  last  record  in  the 
log-book  it  was  found  that  that  vessel  had  been 
frozen  in  there  seventeen  years.  So  there  are 
churches  now  which  have  drifted  into  the  Arctic 
Sea  of  worldliness,  and  have  lost  their  spirituality 
and  power.  ISTever,  perhaps,  in  all  the  history  of 
the  church  was  her  machinery  more  complete 
than  at  the  present.  Every  department  of  Chris- 
tian enterprise  seems  well  manned,  and  every 
man  is  at  his  place ;  but  how  feeble  the  results  in 
proportion  to  it  all.  Alas,  she  has  drifted  into 
formalism  and  death.  And  what  is  true  of 
churches  is  true  also  of  individuals.  Is  it  not 
then  a  mercy  when  God  breaks  in  upon  our  mo- 
notony of  worldliness  and  prosperity  and  blasts 
our  cherished  prospects  and  leads  us  to  look  to 
him  for  what  we  were  seeking  in  the  things  of 
the  world?  "  Most  mercifully,  then,"  says  Bonar, 
does  God  hedge  his  people  about  with  disappoint- 
ment of  every  form,  that  they  may  lift  their  eyes 


110  CLUSTERS  FROM  ESHCOL. 

above  this  earth  and  beyond  these  heavens  to  the 
enduring  blessedness  that  is  at  his  right  hand  for- 
ever. With  what  kindness,  though  with  seeming 
severity,  does  he  mar  the  best  friendship,  that  he 
may  attract  them  to  the  communion  of  his  own 
far  better  and  everlasting  companionship.  With 
what  compassion  does  he  break  in  upon  their 
misguided  attachments,  that  he  may  draw  them 
away  from  earth  and  bind  them  to  himself  by 
the  more  blessed  ties  of  his  own  far-sweeter  love. 
With  what  tenderness  does  he  tear  asunder  the 
bonds  of  brotherhood  and  kindred,  that  he  may 
unite  them  to  himself  in  far  dearer  and  eternal 
friendship.  With  what  mercy  does  he  overthrow 
their  prospects  of  worldly  wealth  and  bring  down 
their  hopes  of  earthly  power  and  greatness,  that 
he  may  give  them  the  heavenly  treasure  and 
make  them  a  *  royal  priesthood'  to  himself  in 
the  glorious  kingdom  of  his  Son.  With  what 
love  does  he  ruin  their  reputation  among  men, 
breaking  in  pieces  their  good  name,  which  was 
their  idol,  that  he  may  show  them  the  vanity  cf 
human  praise,  leading  them  to  desire  the  power 
that  cometh  from  God,  to  know  that  in  his  fr^vor 
is  life,  and  that  the  light  of  his  countenance  is  the 
very  sunshine  of  heaven.'" 

The  same  eminent  author  from  whom  the  quo« 


CLUSTERS  FROM  ESHCOL.  Ill 

tation  thus  given  was  taken  sets  fortli  the  various 
classes  of  Christian  character  and  the  relation  of 
affliction  thereto,  as  follows  : 

I.  "  There  are  some  Christians  who  work,  but 
they  do  not  work  like  men  awake.  They  move 
forward  in  a  certain  track  of  duty,  but  it  is  with 
weary  footsteps.  Their  motions  are  constrained 
and  cold.  They  do  many  good  things,  devise 
many  good  schemes,  say  excellent  things,  but  the 
vigorous  pulse  of  warm  life  is  wanting.  Zeal, 
glowing  zeal, — elastic  and  untiring, — is  not  theirs. 
They  neither  burn  themselves,  nor  do  they  kindle 
others.  There  is  nothing  of  the  *  star '  about 
them,  save  its  coldness.  They  may  expect  some 
sharp  stroke  of  chastisement,  for  they  need  it. 

II.  "  There  are  others  who  are  wakeful  only 
by  fits  and  starts.  They  can  not  be  safely  counted 
on,  for  their  fervor  depends  upon  the  humor  of 
the  moment.  A  naturally  impulsive  tempera- 
ment, of  which,  perhaps,  they  are  not  sufficiently 
aware,  and  which  they  have  not  sought  either  to 
crucify  or  regulate,  renders  them  uncertain  in  all 
their  movements.  This  intermittent  wakefulness 
effects  but  little.  They  do  and  they  undo.  They 
build  up  and  they  pull  down.  They  kindle  and 
quench  the  flame  alternately.  There  is  nothing 
of  the  *  star '  about  them.     They  stand  in  need 


112  CLUSTERS  FROM  ESHCOL. 

of  some  sore  and  long- continued  pressure,  to 
equalize  the  variable,  fitful  movements  of  their 
Bpirit. 

III.  "  There  are  others  who  seem  to  be  always 
wakeful ;  but  then  it  is  the  wakefulness  of  bustle 
and  restlessness.  They  can  not  live  but  in  the 
midst  of  stirring  and  scheming  and  moving  to 
and  fro.  Their  temperament  is  that  nervous, 
tremulous,  impatient  kind  that  makes  rest  or 
retirement  to  be  felt  as  restraint  and  pain.  These 
seldom  effect  much  themselves,  but  they  are  often 
useful,  by  their  perpetual  stir  and  friction,  in  set- 
ting and  keeping  others  in  motion  and  prevent- 
ing stagnation  around  them.  But  their  incessant 
motion  prevents  them  being  filled  with  the  needed 
grace.  Their  continual  contact  with  the  out- 
ward things  of  religion  hinders  their  inward 
growth  and  mars  their  spirituality.  These  are 
certainly  in  one  sense  like  the  '  star,'  wakeful  and 
unresting ;  but  they  move  forward  with  such  haste 
that  instead  of  gathering  light  or  giving  it  forth 
they  are  losing  every  day  the  little  that  they  pos- 
sessed. A  deep,  sharp  stroke  will  be  needed  for 
shaking  off  this  false  fervor  and  imparting  the 
true,  calm  wakefulness  of  spirit  to  which,  as 
saints,  they  are  called.  It  is  the  deepeyiing  of 
spiritual  feeling  that  is  needed  in  their  case,  and 
it  takes  much  chastening  to  accomplish  it. 


CLUSTERS  FROM  ESHCOL.  113 

lY.  "  There  are  others  who  are  always  steadily 
at  work,  and  apparently  with  fervor  too.  Yet  a 
little  intercourse  with  them  shows  that  they  are 
not  truly  awake.  They  work  so  much  more  than 
they  pray  that  they  soon  become  like  vessels  with- 
out oil.  They  are  further  on  than  the  class  last 
mentioned,  yet  they  still  need  arousing.  They 
are  like  the  '  star,' both  '  unresting  and  unhast- 
ing,'  yet  their  light  is  dim.  Its  reflection  upon  a 
dark  world  is  faint  and  pale.  It  is  a  deeper  spir- 
itual life  and  experience  that  they  need ;  and  for 
this,  it  may  be,  there  is  some  sore  visitation  in 
store  for  them. 

"The  true  wakeful  life  is  different  from  all 
these.  It  is  a  thing  of  intensity  and  depth.  It 
carries  ever  about  with  it  the  air  of  calm  and 
restful  dignity  ;  of  inward  power  and  greatness. 
It  is  fervent,  but  not  feverish ;  energetic,  but  not 
excited;  speedy  in  its  doings,  but  not  hasty;  pru- 
dent, but  not  timid  or  selfish ;  resolute  and  fear- 
less, but  not  rash ;  unobtrusive  and  sometimes,  it 
may  be,  silent,  yet  making  all  around  to  feel  its 
influence ;  full  of  joy  and  peace,  yet  without  pa- 
rade or  noise;  overflowing  in  tenderness  and  love, 
yet  at  the  same  time  faithful  and  true.  This  is 
wakeful  life!  But  oh,  before  it  is  thoroughly 
attairfed,  how  much  are  we  sometimes  called  upon 

8 


114  CLUSTERS  FROM  ESHCOL. 

to  suffer,  through  the  rebelliousness  of  a  carnal 
nature  that  will  not  let  us  surrender  ourselves  up 
wholly  to  God  and  present  ourselves  as  living 
sacrifices,  which  is  our  reasonable  service." 

To  arouse  us  from  our  stupor  and  lead  us  into 
thorough  wakefulness,  adversity  alone  is  all-suffi- 
cient ;  for  God  may  say  to  us  as  he  said  to  Israel,^ 
by  the  prophet,  "I  spake  unto  thee'in  thy  pros- 
perity; but  thou  saidst,  I  will  not  hear.  This 
hath  been  thy  manner  from  thy  youth,  that  thou 
obeyedst  not  my  voice."     (Jer.  xxii.  21.) 

But  do  the  annals  of  the  church  furnish  any 
evidences  of  the  beneficial  results  of  affliction  ? 
Having  been  directed  to  the  prophets  for  exam- 
ples of  patience  under  affliction,  it  is  meet  that 
we  also  look  to  them  for  instances  of  beneficial 
results. 

The  after-history  of  Job  and  David  and  Heze- 
kiah  and  Jeremiah  and  St.  Paul,  whose  conduct 
under  affliction  has  been  considered  in  the  previ- 
ous chapter,  shows  that  the  divine  chastisements 
under  which  they  suffered  so  severely  were  great- 
ly blessed  to  their  good.  See  Job  xlii.  12;  II.. 
Chron.  xxxii.  26-33;  Lam.  iii.  58. 

The  psalmist  speaks  more  fully  of  the  benefits 
he  received  than  any  of  the  other  saints  referred 
to.     The  following   are  some  of  his  utterances : 


CLUSTERS  FROM  ESHCOL.  115 

"For  thou,  0  God,  hast  proved  us:  thou  hast 
tried  us,  as  silver  is  tried.  Thou  broughtest  us 
into  the  net ;  thou  laidst  affliction  upon  our  loins. 
Thou  hast  caused  men  to  ride  over  our  heads ;  we 
went  through  fire  and  through  water:  but  thou 
broughtest  us  out  into  a  wealthy  placed'  (Psalms 
Ixvi.  10-12.) 

"  Bless  the  Lord,  0  my  soul :  and  all  that  is 
in  me,  bless  his  holy  name.  Bless  the  Lord,  O 
my  soul,  and  forget  not  all  his  benefits  :  who  for- 
giveth  all  thine  iniquities;  who  healeth  all  thy 
diseases;  who  redeemeth  thy  life  from  destruc- 
tion; who  crowneth  thee  with  loving-kindness 
and  tender  mercies;  who  satisfieth  thy  mouth 
with  good  things ;  so  that  thy  youth  is  renewed 
like  the  eagle's."     (Psalms  ciii.  1-5.) 

"  Before  I  was  afflicted  I  went  astray :  but  now 
have  I  kept  thy  word."  ^'  It  is  good  for  me  that 
I  have  been  afflicted ;  that  I  might  learn  thy 
statutes."  "  I  know,  0  Lord,  that  thy  judgments 
are  right,  and  that  thou  in  faithfulness  hast  afflict- 
ed me."     (Psalms  cxix.  67,  71,  75.) 

St.  Paul,  in  11.  Corinthians,  xii.  9,  10,  states 
the  blessings  from  his  affliction  as  follows  :  ''  Most 
gladly  therefore  will  I  rather  glory  in  my  infirmi- 
ties, that  the  power  of  Christ  may  rest  upon  me. 
Therefore  I  take  pleasure  in  infirmities,  in   re- 


116  CLUSTERS  FROM  ESHCOL. 

proaches,  in  necessities,  in  persecutions,  in  dis- 
tresses for  Christ's  sake  :  for  when  I  am  weak, 
then  am  I  strong." 

It  will  be  observed  that  while  the  psalmist 
expresses  his  gratitude  to  God  for  the  blessings 
resultins:  from  afflictions  which  had  then  been  heal- 
edj  the  apostle  rejoices  in  the  midst  of  his  suffering. 
In  the  case  of  the  former  we  have  an  exemplifi- 
cation of  the  fact  taught  in  Hebrews  xii.  11 ;  in 
the  latter  of  Komans  v.  3.  The  first  is  a  result 
of  simple  submission  to  the  Divine  will ;  the  sec- 
ond, of  entire  harmony  therewith.  The  one  brings 
uncomplaining  resignation;  the  other  willing  ac- 
ceptance^ and  eyenjoyfulness.  In  the  first  case  the 
precious  results  of  affliction  are  realized  after  it 
has  passed  away;  in  the  second,  they  are  realized 
when  the  chastening  rod  is  upon  us. 

In  addition  to  the  cases  of  the  beneficial  results 
of  affliction  recorded  in  the  sacred  Scriptures,  the 
history  of  the  church  furnishes  abundant  exam- 
ples, a  few  of  which  we  will  narrate.  A  book 
lies  before  me  containing  the  life,  conversion,  and 
happy  death  of  a  celebrated  man — William  Gor- 
don, M.  D.  F.  L.  S.  This  man — like  many  others 
of  a  scientific  turn — was  somewhat  skeptical  upon 
the  truths  of  divine  revelation  until  visited  by 
severe  and  protracted  disease  that  finally  resulted 


CLUSTERS  FROM  ESHCOL.  117 

in  his  death,  which  was  very  triumphant.  After 
he  had  fully  helieved  in  Jesus  and  received  the 
clear  evidence  of  the  Divine  favor  he  said  to  a 
friend  who  visited  him,  "  I  have  been  thinking  of 
God  as  a  Shepherd.  The  shepherd  sends  out  his 
dog  when  a  sheep  has  wandered  from  the  fold, 
to  hark  at  and  frighten  and  sometimes  to  bite  the 
wanderer,  in  order  to  bring  it  back.  So  afflictions 
and  pains  are  the  dogs  which  our  Shepherd  sends 
to  bring  us  back  to  him.  Some  of  us  are  stub- 
born sheep.  I  was  one  of  these,  and  the  dog  had 
to  bite  me.  But  the  barking  and  biting  are  to 
do  us  good,  not  harm,  and  to  bring  us  to  the 
Shepherd.  I  have  had  more  enjoyment  the  last 
few  weeks  than  in  my  whole  life.  I  could  not 
have  a  doubt — not  one.  He  saw  me  a  rebellious 
child.  I  am  a  miracle — an  example  of  a  marvel- 
ous interposition  of  God.  A  short  illness  would 
not  have  been  enough.  He  saw  I  needed  all  this ; 
and  oh !  the  blessing  that  has  attended  it.  I  trust- 
ed too  much  to  human  learning ;  but  when  I  saw 
how  to  get  this  by  coming  as  a  little  child,  it 
burst  upon  me  in  a  way  I  can  not  describe,  l^o 
man  could  have  taught  me  this.  It  was  the  Holy 
Spirit  of  grace.  Then  it  all  rushed  upon  my  view 
at  once.  I  saw  Christ,  my  Savior.  Stripped  of 
all  my  filthy  deeds,  I  went   to  the  foot  of  the 


118  CLUSTERS  FROM  ESHCOL. 

cross,  and  Clirist  presented  to  me  God.  I  have 
long  been  trying  to  learn  this  by  reason.  iJ^ever ! 
Never!  I  see  what  I  saw  not  before,  and  feel 
what  I  never  felt.  "When  a  man  comes  to  that 
book  as  a  child  he  will  find  wonders  in  it  to 
make  him  marvel.  The  love  of  God  is  what  I 
can  not  describe.  So  great  is  it,  I  could  have  no 
doubts  and  fears.  To  think  that  gracious  Being 
has  been  seeking  me  and  afflicting  me  till  he 
brought  me  to  this  happiness  !  I  murmured;  but 
I  did  not  see  what  he  designed — to  bring  me  to 
that  blessed  Savior !  All  the  sayings  of  the  Bible 
60  accord  with  all  I  have  experienced  that  I  feel 
it  to  be  the  most  marvelous  book  there  ever  was 
in  the  world.  Read  every  word  of  it,  and  take  it 
just  as  it  is.  I  feel  my  whole  mind  truly  chang- 
ed. I  remember  in  the  first  part  of  my  illness, 
when  I  saw  you  all  coming  in,  healthy  and  vig- 
orous, I  inwardly  murmured,  and  was  envious  ; 
but  now  I  rejoice  in  your  health.  I  love  my_ 
friends  with  a  tenfold  love.  I  don't  know  how 
I  feel  to  them,  they  are  so  precious  to  me." 

In  a  book  published  by  ''  The  Tract  Association 
of  Friends,"  entitled  "Musings  and  Memoirs," 
intended  to  illustrate  various  fiicts  in  the  divine 
administration,  I  find  the  following  incidents, 
which  will  further  illustrate  the  fact  under  con- 


CLUSTERS  FROM  ESHCOL.  119 

eideration  in  this  chapter :  Heber  informs  us  of 
a  person  he  found  in  an  alms-house.  He  was  old 
and  deaf,  and  one  of  his  hands  was  so  afflicted 
with  palsy  that  his  wooden  shoe  kept  up  a  con- 
tinual clatter  upon  the  floor.  Although  nearly 
helpless'  from  his  numerous  infirmities,  he  was 
cheerful  and  happy  in  the  assurance  of  the  pres- 
ence and  favor  of  God  and  everlasting  life.  When 
asked  what  he  was  waiting  for  he  would  reply, 
"  Waiting  for  the  appearance  of  my  Lord,  when 
I  expect  great  things, — for  he  has  promised  me  a 
crown  of  righteousness."  When  asked  what  was 
the  foundation  of  his  hopes  he  pointed  to  the 
text,  "  Therefore  being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ : 
by  whom  also  we  have  access  by  faith  into  this 
grace  wherein  we  stand,  and  rejoice  in  hope  of 
the  glory  of  God." 

Another  writer  relates  how  his  own  faith  was 
strengthened  by  an  interview  with  a  poor,  suffer- 
ing invalid.  He  was  aged,  and  so  afflicted  that 
he  was  confined  to  his  chair,  unable  to  lie  down 
day  or  night.  Upon  inquiring  of  him  how  he 
was  he  replied  with  a  cheerful  smile,  ''  Oh,  I  am 
promoted.  I  was  long  the  Lord's  loorkiiig  servant; 
now  he  has  promoted  me  to  his  waiting  servant^ 

Another  case  was  that  of  an  aged  and  crippled 


120  CLUSTERS  FROM  ESHCOL. 

colored  woman.  She  was  so  crippled  by  disease 
and  infirmity  that  she  was  entirely  dependent 
upon  charity.  She  was  unable  to  use  her  limba 
or  eat  a  mouthful  of  victuals  without  being  fed. 
Besides  this,  she  was  in  almost  continual  bodily 
pain,  yet  filled  with  peace  and  comfort.  During 
thirteen  years  of  confinement  and  suficring  she 
never  doubted  but  that  her  heavenly  Father 
would  continue  to  care  for  her.  The  streams  of 
Divine  consolation  so  abounded  at  times  that  she 
would  exclaim,  "  I  forget  my  poof  suffering  body 
altogether.  'No  matter  how  afflicted  I  am, — not 
able  to  eat  or  sleep, — still  I  have  this  peace,  this 
comfort,  that  seems  to  subdue  my  bodily  afflic- 
tion all  to  silence.  If  every  hair  on  my  head 
were  a  tongue  I  could  employ  them  all  in  prais- 
ing Almighty  God." 

Testimony  like  the  foregoing  might  be  given 
indefinitely ;  but  I  desist.  It  may  only  be  neces- 
Bary  to  appeal  to  the  reader  if  he  has  not  at  some 
time  experienced  the  blessedness  of  the  Divine 
chastisements,  and  to  say  with  one  of  old,  "  It  is 
good  for  me  that  I  have  been  afilicted." 

"What,  now,  are  some  of  the  gracious  results  of 
affliction  ?     They  may  be  stated  thus : 

I.  The  subjugation  of  the  will  and  the  destruction 
of  selfishness  from  the  heart. 


CLUSTERS  FROM  ESHCOL.  121 

The  will  is  the  man.  As  previously  stated  in 
another  chapter,  the  will  is  the  citadel  of  the 
sonl.  In  it  self  is  enthroned  and  rebelliousness 
has  its  seat.  "  At  conversion,"  says  one,  "  the 
will  is  bent  in  the  right  direction ;  but  it  is  still 
crooked  and  rigid  and  perverse.  Prosperous  days 
may  sometimes  conceal  it,  so  that  we  may  be  al- 
most unconscious  of  its  strength ;  but  it  is  rebell- 
ious still,  and  furnace -heat  is  needed  to  soften 
and  mold  it.  No  milder  remedy  will  do.  Fire 
after  fire  does  God  kindle  in  order  to  soften  it  j 
and  blow  after  blow  does  he  fetch  down  upon  it. 
ISTor  does  he  rest  till  he  has  made  it  thoroughly 
flexible,  and  hammered  out  of  it  the  many  relics 
of  self  which  it  contains.  He  will  not  stay  his 
hand  till  he  has  thoroughly  marred  our  self- 
chosen  ways.  The  bending  and  straightening  of 
the  will  is  often  a  long  process,  during  which  the 
soul  has  to  pass  through  waters  deep  and  many^ 
and  through  fires  hot  and  ever  kindling  up  anew. 
Its  perverseness  and  stiffiiess  can  be  brought  out 
only  by  a  long  succession  of  trials.  It  is  only 
by  degrees  that  it  becomes  truly  pliable  and  is 
brought  into  harmony  with  the  will  of  God.  We 
can  at  a  stroke  lop  ofi*  the  unseemly  branch  ;  but 
to  give  a  proper  bent  to  the  tree  we  require  time 
and   assiduous   appliances   for  months  or  years. 


122  CLUSTERS  FROM  ESHCOL. 

I 

However  rebellious,  however  unyielding,  however 

selfish  and  proud,  our  will  must  be  made  to  bend. 

God  will  not  leave  it  till  he  has  made  it  one  with 

his  own. 

When  the  will  has  been  brought  into  complete 

harmony  with  the  will  of  God,  the  affliction  under 
which  we  sufier  will  have  been  accepted  and  its 
force  either  arrested  or  materially  relieved.  Chaf- 
ing and  fretting  will  be  no  longer  indulged  in, 
and  the  affliction  itself  will  be  uncomplainingly 
and  even  rejoicingly  accepted. 

There  will  be  also — 

II.     Deadness  to  the  world. 

The  world  is  the  "  spirit  which  worketh  in  the 
hearts  of  the  children  of  disobedience,"  and  is 
manifested  in  the  undue  pursuit  of  worldly  gain, 
the  desire  for  worldly  pleasures,  and  the  love  of 
pomp,  pride,  and  display.  It  is  personified  in  the 
Scriptures  as  a  rival  of  Christ  for  the  affections 
of  his  afflanced  bride, — the  church;  and  undue 
familiarity  therewith  is  denounced  as  spiritual 
adultery.     (James  iv.  4.) 

The  tendency  to  worldly  conformity  by  Chris- 
tians, unless  wholly  delivered  from  the  dominion 
of  the  carnal  mind,  is  almost  universal.  Its 
dangerous  and  soul-destroying  results  are  clearly 
stated  in  the  sacred  Scriptures,  as  are  also  the 


CLUSTERS  FROM  ESHCOL.  123 

frequent  injunctions  against  it.  And  yet  souls 
all  around  us  are  perishing  by  reason  of  worldly 
conformity.  The  very  atmosphere  we  breathe 
seems  to  promote  it.  The  habit  gains  upon  us  ; 
and,  like  death  by  freezing,  its  destructive  effects 
come  on  so  stealthily,  so  unconsciously,  that  death 
ensues  ere  we  are  aware  of  dano-er.     It  must  be 

o 

the  "  enchanted  ground  "  through  which  we  are 
passing.  Indifference  to  Christian  duty  and  priv- 
ilege, the  undue  pursuit  of  worldly  gain,  the 
ambition  for  distinction  and  place,  the  love  of 
pleasure,  pride,  and  frivolity;  these  all  demon- 
strate with  fearful  significance  the  extent  to  which 
this  spirit  of  worldliness  has  gained  upon  us. 

The  bride  of  Christ,  forgetful  of  her  high  des- 
tiny and  her  proper  seclusion  in  the  wilderness 
until  her  Lord^s  return,  is  living  in  guilty  friend- 
ship with  her  absent  Husband's  foe  and  rival. 
Losing  sight  of  our  heavenly  citizenship,  and 
waiting  for  a  city  to  come,  we  declare  by  our 
spirit  that  we  are  of  the  earth,  earthly.  Expect- 
ing to  wear  a  crown  of  glory  in  heaven,  we  shrink 
from  the  crown  of  thorns  on  earth.  Professing 
to  look  for  a  kingdom  to  be  hereafter  revealed, 
we  refuse  to  walk  in  the  self-denying  path  by 
which  it  alone  can  be  reached.  Assuming  the 
character  of  saints,  of  whom  sobriety  and  gravity 


124  CLUSTERS  FROM  ESHCOL. 

are  characteristics,  we  indulge  in  all  manner  of 
levity,  reserving  our  seriousness  for  the  closet  and 
the  sanctuary.  But  God  loves  us  too  well  to  per- 
mit us  to  slumber  on  to  our  eternal  ruin.  Stroke 
after  stroke  of  af&iction  is  applied,  each  one  of 
which  says,  "  Love  not  the  world,  neither  the 
things  which  are  in  the  world."  "  Know  ye  not 
that  the  friendship  of  the  world  is  enmity  with 
God."  At  length  we  are  awakened  from  our 
sleep  of  death.  The  world's  unsatisfying  hollow- 
ness  is  seen,  and  we  turn  to  God,  the  only  source 
of  real  good.  Our  affliction  has  accomplished  its 
intended  result.  It  has  been  sanctified  to  our 
good.  We  now  turn  to  God  with  increased  ear- 
nestness. We  now  bear  increased  fruit  unto  holi- 
ness. 

The  opposite  of  worldliness  is  heavenly -minded- 
ness.  This  can  result  only  from  crucifixion  and 
death  to  the  world,  and  our  renewal  to  a  new  and 
higher  life  in  Christ.  Its  presence  in  the  soul 
will  be  evidenced  in  our  increased  delight  in 
Christian  duties,  privileges,  and  associations,  and 
a  corresponding  aversion  to  all  worldliness  and 
folly. 

III.  The  understanding  will  be  greatly  enlightenedy 
and  the  knowledge  of  divine  things  will  be  much  en- 
larged. 


CLUSTERS   FROM   ESHCOL.  125 

The  understanding  of  the  unregenerated,  and 
of  many  Christians  also,  is  carnal,  so  that  divine 
truth  is  but  very  imperfectly  understood.  Hence 
the  great  ignorance  among  professors  of  religion, 
and  even  of  Bible-readers,  concerning  the  things 
of  God.  The  rod  of  affliction  reduces  us  to  sub- 
mission and  makes  us  willing  to  learn,  while  the 
fire  burns  away  the  film  which  obscured  our  un- 
derstanding. How  fast  we  learn  in  the  time  of 
affliction.  We  advance  more  in  knowledge  in  a 
single  day  than  in  years  before. 

A  deeper  insight  into  the  hidden  meaning  of 
the  Scriptures  seems  to  be  specially  connected 
v/ith  sanctified  affliction.  Said  the  psalmist,  "  It 
is  good  for  me  that  I  have  been  afflicted ;  that  I 
might  learn  thy  statutes. ^^     (Psalms  cxix.  71.) 

"  Blessed  is  the  man  whom  thy  chastenest,  O 
Lord,  and  teachest  Mm  out  of  thy  law.'^  (Psalms 
xciv.  12.) 

"  The  rod  of  reproof  gives  wisdom,"  as  well  as 
enables  us  "  to  learn  songs  in  the  night." 

Afflictions  take  us  down  into  a  deeper  experi- 
ence, and  also  into  a  more  perfect  harmony  be- 
tween our  own  internal  state  and  the  truths  of 
the  sacred  Scriptures ;  and  they  are  comprehended 
as  never  before.  Said  Luther,  "  Were  it  not  for 
tribulation  I  should   not   understand   scripture." 


126  CLUSTERS  FROM  ESHCOL. 

It  is  related  that  a  young  minister  upon  graduat- 
ino-  from  a  Theological  Seminary  was  thus 
addressed  by  an  aged  professor:  "Young  man, 
we  have  done  all  for  you  we  can.  One  thing 
more  is  needed  to  make  you  a  successful  preacher 
and  pastor,  and  that  God  alone  can  do  for  you. 
It  is  some  sore  affliction." 

A  keener  appetite  for  God's  holy  word,  a  spir- 
itual understanding  to  comprehend  it,  and  ma- 
turity of  judgment,  are  some  of  the  abiding 
results  of  sanctified  affliction. 

There  will  be  also — 

lY.  Enlarged  fellowship  with  the  household  of 
faith. 

The  tendency  in  all  hearts  not  wholly  crucified 
and  dead  with  Christ  and  renewed  to  the  new 
life  of  spirituality  is  to  denominational  and  sec- 
tarian bigoty.  Charity,  or  perfection  in  love,  lifts 
us  above  this  feeling,  and  leads  us  into  fellowship 
with  the  entire  family  of  God,  whether  on  earth 
or  in  heaven.  Personal  experience  in  severe  and 
protracted  affliction  has  taught  me  that  in  pro- 
portion as  this  narrowness  of  feeling  is  lost  we 
come  into  enlarged  fellowship  with  the  saints; 
and  we  will  understand  as  never  before  the  mean- 
ing of  the  apostle  in  Hebrews  xii.  22-24 :  "  But 
ye  are  come  unto  mount  Sion,  and  unto  the  city 


CLUSTERS  FROM  ESHCOL.  127 

of  the  living  God,  tlie  heavenly  Jerusalem,  and 
to  an  innumerable  company  of  angels,  to  the 
general  assembly  and  church  of  the  first-born, 
which  are  written  in  heaven,  and  to  God  the 
Judge  of  all,  and  to  the  spirits  of  just  men  made 
made  perfect.  And  to  Jesus  the  mediator  of  the 
new  covenant,  and  to  the  blood  of  sprinkling, 
that  speaketh  better  things  than  that  of  Abel." 

This  feeling  of  kindredness  is  especially  strong 
for  God's  afilicted  saints,  for  whom  we  will  feel  a 
special  concern  and  love. 

One  other  result  of  sanctified  affliction  is — 

V.     Increased  spiritual  enjoyment. 

"  Tribulation  worketh  patience  ;  and  patience, 
experience ;  and  experience,  hope :  and  hope  mak- 
eth  not  ashamed;  because  the  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost  which  is 
given  unto  us."  (Rom.  v.  3-5.) 

A  properly  reconstructed  and  harmonious  will 
lies  at  the  foundation  of  all  true  religious  charac- 
ter. Sanctified  chastisements  are  the  usual  and 
most  efiective  means  to  subdue  the  will  and  bring 
it  into  complete  harmony  with  the  will  of  God. 
From  this  harmonious  will,  patience  under  afflic- 
tions will  result.  This  in  turn  will  lead  us  into 
new  experiences,  which  tend  to  increase  and 
strengthen   our  hope.      Then   the  love  of  God 


128  CLUSTERS  FROM  ESHCOL. 

abundantly  shed  abroad  in  the  heart  banishes  all 
fear  and  shame  and  discontent.  Thus  afflictions 
have  been  blessed  to  our  increased  spirituality, 
usefulness,  and  happiness.  Said  a  saint  of  other 
days,  "  I  know  no  greater  blessing  than  health, 
exce])t  pain  and  sicknessJ^  Said  another,  "  Oh, 
what  I  owe  to  the  file,  to  the  hammer,  and  to  the 
furnace  of  my  Lord  Jesus  Christ." 

"  The  hour  of  anguish  passes  by  ; 
But  in  the  spirit  there  remains 
The  outgrowth  of  its  agency, 
The  compensation  of  its  pains." 

Then  who  can  estimate  the  results  of  sanctified 
affliction  in  the  life  which  is  to  come  ?  "We  will 
have  to  wait  for  eternity  to  develop  the  relation 
which  the  afflictions  and  trials  of  this  present 
state  bear  to  the  enjoyments  of  the  life  in  heaven. 
Said  Rutherford  a  few  centuries  ago,  "I  wonder 
many  times  that  even  a  child  of  God  should  have 
a  sad  heart,  considering  what  the  Lord  is  pre- 
paring for  them."  "  When  we  shall  come  home, 
and  enter  into  the  possession  of  our  Brother's 
fair  kingdom,  and  when  our  heads  shall  find  the 
weight  of  the  eternal  crown  of  glory,  and  when 
we  shall  look  back  to  pains  and  sufterings,  then 
shall  we  see  life  and  sorrow  to  be  less  than  one 
step  or  stride  from  a  prison  to  a  glory,  and  that 


CLUSTERS  FROM  ESHOOL.  129 

our  little  incli  of  time  in  suffering  is  not  worthy 
of  our  first  night's  welcome  home  to  heaven." 

"  Come,  then,"  says  the  pious  Bonar,  "let  us 
question  ourselves  and  endeavor  to  ascertain  what 
affliction  has  been  doing  for  us,  and  what  progress 
we  are  making  in  putting  off  the  old  man  and  in 
putting  on  the  new.  Am  I  losing  my  worldliness 
of  spirit,  and  becoming  heavenly-minded?  Am 
I  getting  quit  of  my  pride,  my  passion,  my  stub- 
bornness, and  becoming  humble,  mild,  and  teach- 
able ?  Are  all  my  idols  displaced  and  broken  ? 
And  my  creature-comforts,  do  I  use  as  though  I 
used  them  not  ?  Am  I  caring  less  for  the  honors 
of  time,  for  man's  love,  man's  smile,  man's  ap- 
plause ?  Am  I  crucified  to  the  world,  and  is  the 
world  crucified  to  me,  by  the  cross  of  Christ? 
Or  am  I  still  ashamed  of  his  reproach,  and  half 
reluctant  to  follow  him  through  bad  report  and 
through  good,  through  honor  and  through  shame? 
Do  I  count  it  my  glory  and  my  joy  to  walk  where 
he  has  led  the  way,  suffer  wherein  he  suffered,  to 
drink  of  the  cup  of  which  he  drank,  and  to  be 
baptized  with  the  baptism  wherewith  he  was  bap- 
tized ?  Am  I  every  day  becoming  more  and  more 
unlike  the  children  of  earth,  more  and  more  fash- 
ioned after  the  likeness,  and  bearing  the  special 
lineaments  of  my  Elder  Brother,  of  whom  the 


130  CLUSTERS  FROM  ESHCOL. 

whole  family  in  heaven  and  earth  is  named  ?  Do 
I  realize  this  earth  as  neither  my  portion  nor  my 
rest ;  and,  knowing  that  one  chain  may  bind  me 
as  fast  as  a  thousand,  am  I  careful  to  shake  off 
every  fetter  that  may  bind  me  to  the  vanities  of 
a  world  like  this  ?  Is  chastisement  really  purify- 
ing me?  Am  I  conscious  of  its  blessed  effects 
upon  my  soul  ?  Can  I  look  back  upon  such  and 
such  scenes  of  trial  and  say,  ^  There  and  then  I 
learned  most  precious  lessons ;  there, and  then  I 
got  rid  of  some  of  the  body  of  this  death ;  there 
and  then  I  got  up  to  a  higher  level,  from  which  I 
am  trying  to  ascend  to  one  higher  still  ?  Have  I 
learned  much  of  the  sympathy  of  Jesus,  and 
know  the  blessedness  of  having  such  a  one  as 
he  to  weep  along  with  me  in  my  day  of  sorrow  ? 
Have  I  wiped  off*  my  rebellious  tears  and  been 
taught  to  shed  only  those  of  love  and  submissive 
fondness  —  tears  of  brotherhood  and  sympathy; 
tears  of  longing  to  be  absent  from  the  body,  and 
to  be  present  with  the  Lord  ? '  A  goodly  prize 
this ;  and  until  it  is  reached  there  will  be  strife 
between  us  and  God.  When  this  state  is  reached, 
then  this  strife  shall  cease, —  our  struggles  will 
be  over." 

As  a  means  then  to  reach  this  result,  let  us  wel- 
come our  Father's  chastening  rod,  and  with  the 
poet  say, — 


CLUSTERS  FROM  ESHCOL.  131 

"  Oh  rather  let  misfortunes  fall ; 

They  can  not  reach  and  harm  the  soul ; 
But  only  serve  to  disenthrall, 
The  inward  life,  and  make  it  whole. 

"  The  greatness  of  thy  sufifering  shows, 

That  God,  who  loves  thee,  hates  thy  sin ; 
And  sends  the  message  of  his  blows, 
To  see  if  all  is  right  within. 

**  Trust  all  to  Him,  AflQiction's  stroke 

His  work  of  mercy  shall  perform  ;  .  ; 

And  leave  thee,  like  the  smitten  oak, 
That's  deeper  rooted  in  the  storm." 


CHAPTER  VII. 

AFFIilCTIONS  SOMETIMES  REMOVED  BY  PRATER. 

"  The  effectual  fervent  prayer  of  a  righteous  man  availeth 
much."    (James  v.  16.) 

This  often-repeated  portion  of  God's  liolj  word 
stands  in  connection  with  the  injunction  to  prayer 
for  the  recovery  of  the  sick.  The  whole  passage 
reads  thus :  "  Is  any  among  you  afflicted  ?  let 
him  pray.  Is  any  merry  ?  let  him  sing  psalms. 
Is  any  sick  among  you  ?  let  him  call  for  the  elders 
of  the  church,  and  let  them  pray  over  him,  anoint- 
ing him  with  oil  in  the  name  of  the  Lord:  and  the 
prayer  of  faith  shall  save  the  sick,  and  the  Lord 
shall  raise  him  up ;  and  if  he  have  committed 
sins,  they  shall  be  forgiven  him  Confess  your 
faults  one  to  another,  and  pray  one  for  another, 
that  ye  may  be  healed.  The  effectual  fervent  prayer 
of  a  righteous  man  availeth  much."  (James  v.  13-17.) 

In  obedience  to  this  scripture  the  following 
order  is  to  be  observed: 

I.  In  case  of  sickness  word  is  at  once  to  be 
sent  to  the  minister,  elder,  class-leader,  or  other 


CLUSTERS  FROM  ESHCOL.  133 

officers  of  the  church.  It  sometimes  occurs  that 
there  are  cases  of  sickness  and  the  minister  is 
ignorant  of  it;  and  failing  to  visit  the  afflicted, 
blame  is  unjustly  attached  to  him. 

II.  If  the  afflicted  one  has  been  guilty  of  any 
wrong  it  should  be  confessed,  and  pardon  sought. 

III.  If  there  has  been  disagreement  or  enmity 
between  the  afflicted  one  and  some  other,  confes- 
sion and  reconciliation  are  to  be  promptly  made. 

lY.  Anointing  with  oil  in  the  name  of  the 
Lord  is  enjoined. 

Some  Christians  observe  this  direction,  and  it 
is  said  with  good  results.  I  can  see  no  reason 
why  this  simple  scriptural  direction  should  not 
be  observed  and  the  divine  blessing  expected 
according  to  the  promise  connected  therewith. 

This  anointing  with  oil  may,  however,  be  in- 
tended only  to  teach  that  while  looking  to  God  to 
heal  the  afflicted  one  the  usual  and  necessary 
remedies  are  to  be  diligently  used. 

Y.  Prayer  in  faith  is  to  follow  these  prelimi- 
naries. As  if  to  encourage  our  faith  to  expect 
favorable  results  the  inspired  apostle  cites  the 
case  of  Elijah,  in  answer  to  whose  prayers  God 
suspended  the  laws  of  nature,  or  placed  them  for 
a  time  in  the  power  of  a  finite  being.  (James  v. 
17, 18.) 


134  CLUSTERS  FROM  ESHCOL. 

Is  this  promise  of  the  restoration  of  the  sick  to 
health,  in  answer  to  prayer,  invariable  and  abso- 
lute in  every  case,  or  are  there  exceptions  to  it, 
as  there  are  to  all  general  rules,  although  not  ex- 
pressed in  the  letter  of  the  record  ? 

The  following,  I  think,  are  exceptions : 

1.  Diseases  and  afflictions  which  in  their  na- 
ture are  incurable  except  by  special  miracles, — as 
dismemberment  of  the  body,  infirmities  of  age, 
impairment  of  the  constitution,  and  such  afflic- 
tions as  result  from  violations  of  the  laws  of 
health,  the  turpitude  of  which  requires  the  death 
of  the  oflender.  In  such  cases  the  guilt  may 
have  been  pardoned,  but  the  bodily  effects  still 
remain. 

St.  Paul  speaks  ^of  some  who,  by  reason  of  sins 
so  peculiarly  aggravating,  were  delivered  unto 
Satan  for  the  destruction  of  the  body,  while  their 
spirits  were  saved.     (I  Cor.  v.  1-5.) 

The  Apostle  John  says,  "  If  any  man  see  his 
brother  sin  a  sin  which  is  not  unto  death,  he  shall 
ask,  and  he  shall  give  him  life  for  them  that  sin 
not  unto  death.  There  is  a  sin  unto  death:  I  do 
not  say  that  ye  shall  pray  for  it  J'  (I.  John  v.  16. 
See  also  Psalms  xxv.  7 ;  I.  Cor.  xi.  32.) 

2.  The  promise  to  restore  the  sick  to  health, 
like  all  other  promises,  is  always  subject  to  the 


CLUSTERS  FROM  ESHCOL.  135 

will  of  God.  In  some  cases  he  may  see  it  better 
for  tlie  afflicted  that  he  should  not  be  restored ; 
and  the  affliction  may  continue,  or  death  may 
result.  The  case  of  St.  Paul,  as  related  by  him- 
self in  II.  Corinthians  xii.,  is  an  illustration. 
After  praying  thrice  for  the  removal  of  the  afflic- 
tion, and  failing  to  have  his  prayer  answered  as 
he  expected,  God  bestowed  upon  him  extraor- 
dinary grace,  so  that  he  was  made  to  rejoice  not- 
withstanding his  affliction  was  made  permanent.   , 

Prayer  offered  in  faith  for  the  recovery  of  the 
sick,  if  not  answered  in  the  way  expected,  will 
still  not  be  in  vain,  but  will  result  in  some  greater 
good  than  the  restoration  of  the  afflicted  one. 

With  the  exceptions  we  have  stated,  and  prob- 
:ably  others  of  which  we  are  ignorant,  prayers  for 
the  recovery  of  afflicted  Christians  may  be  an- 
swered in  their  restoration. 

But  have  we  any  well-authenticated  cases  on 
record  of  such  restoration  ?  We  cite  the  follow- 
ing: The  case  of  Hezekiah,  King  of  Judah,  is 
to  the  point.  The  scriptural  record  is  as  follows : 
"In  those  days  was  Hezekiah  sick  unto  death. 
And  the  Prophet  Isaiah  the  son  of  Amoz  came  to 
him,  and  said  unto  him.  Thus  saith  the  Lord,  Set 
thine  house  in  order :  for  thou  shalt  die,  and  not 
live.     Then  he  turned  his  face  to  the  wall,  and 


136  CLUSTERS  FROM  ESHCOL. 

prayed  uuto  the  Lord,  saying,  I  beseecL.  thee,  O 
Lord,  remember  now  how  I  have  walked  before 
thee  in  truth  and  with  a  perfect  heart,  and  have 
done  that  which  is  good  in  thy  sight.  And  Heze- 
kiah  wept  sore.  And  it  came  to  pass,  afore  Isaiah 
was  gone  out  into  the  middle  court,  that  the  word 
of  the  Lord  came  to  him,  saying.  Turn  again^ 
and  tell  Hezekiah  the  captain  of  my  people,  Thus 
saith  the  Lord,  the  God  of  David  thy  father,  I 
have  heard  thy  prayer,  I  have  seen  thy  tears : 
behold,  I  will  heal  thee  :  on  the  third  day  thou 
shalt  go  up  unto  the  house  of  the  Lord.  And  I 
will  add  unto  thy  days  fifteen  years."  (II.  Kings 
XX.  1-6.) 

It  is  plainly  evident  that  in  this  case  Isaiah 
joined  his  prayer  with  Hezekiah.  The  long  and 
familiar  intimacy  existing  between  them,  their 
union  of  action  in  reforming  the  abuses  of  the 
people,  and  the  fact  that  on  another  occasion  they 
unitedly  prayed  for  the  deliverance  of  the  nation 
from  its  enemies  (II.  Chron.  xxxii.  20),  as  well  as 
the  connection  of  Isaiah  with  the  whole  case^ 
unmistakeably  show  that  they  both  prayed  for 
the  life  of  the  king.  And  their  united  petitions 
were  answered. 

Before  me  lies  a  tract,  published  by  the  Mil- 
liard Tract  Repository  of  Boston,  entitled,  Were 


CLUSTERS  FROM  ESHCOL.  137 

they  Miracles  ?  It  gives  the  particulars  of  three 
undoubted  cases  of  instantaneous  healing  of  the 
sick  in  answer  to  prayer.  These  cases  when  first 
brought  before  the  public  through  the  columns  of 
the  religious  press  occasioned  much  interest  and 
inquiry ;  and  after  the  truthfulness  of  the  same 
was  fally  ascertained  they  were  published  in  the 
present  form,  and  largely  circulated.  In  the  sec- 
ond edition  of  this  tract,  from  which  I  shall 
quote,  testimony  is  given  to  the  permanency  of 
the  cures  of  two  of  the  persons,  after  an  interval 
of  several  years  in  which  to  test  them.  The 
number  and  character  of  the  witnesses  are  such 
as  to  place  the  facts  stated  beyond  dispute  or  sus- 
picion. 

The  first  case  is  that  of  Mrs.  Jane  C.  Miller^ 
wife  of  a  Congregational  minister  of  Oberlin, 
Ohio.  President  Charles  G.  Finney,  who  was 
long  and  intimately  acquainted  with  the  family, 
and  who  first  published  an  account  of  the  healing 
of  Mrs.  Miller,  in  the  Advance  of  December  26th, 
1872,  says  that  Mrs.  Miller  "  is  a  lady  of  unques- 
tionable veracity.  However  the  fact  of  her  heal- 
ing is  to  be  accounted  for,  her  story  is  no  doubt 
worthy  of  entire  confidence,  as  we  have  known 
her  for  years  as  a  lame,  sufiering  invalid,  and  now 
Bee  her  in  our  midst  in  sound  health."     In  a  tes- 


138 


CLUSTERS   FROM   ESHCOL. 


timonial  subsequently  attached  to  a  statement 
made  by  a  number  of  persons  familiar  with  all 
the  facts  of  the  case  Mr.  Finney  further  says, 
**  I  know  Mrs.  Miller  well,  and  have  no  doubt  of 
the  truth  of  the  statement  regarding  her  instan- 
taneous healing  in  answer  to  prayer." 
The  following  is  Mrs.  Miller's  statement 
"From  my  parents  I  inherited  a  constitution 
subject  to  a  chronic  form  of  rheumatism,  which 
affected  my  whole  system.  For  nearly  forty  years 
I  was  subject  to  more  or  less  suffering  from  this 
cause.  For  seven  years,  until  the  last  three 
months,  I  have  been  unable  to  get  about  without 
the  aid  of  crutch  or  staff, — generally  both.  I 
have  used  many  liniments  and  remedies,  but  with 
no  permanent  good  results. 

"Last  summer  [1872]  several  of  us  Christian 
sisters  were  in  the  habit  of  spending  short  seasons 
of  prayer  together.  Some  of  our  number  had 
read  the  narrative  of  Dorethea  Trudel,  and  had 
spoken  to  me  on  the  subject  of  healing  in  answer 
to  prayer.  My  faith  had  not  then  risen  to  this 
elevation.  I  had,  in  fact,  accepted  what  I  sup- 
posed was  the  will  of  God,  and  made  up  my 
mind  to  be  a  lame  and  suffering  invalid  the  re^t 
of  my  life.  I  had  long  since  ceased  to  use  reme- 
dies for  the   restoration  of  my  health,  and  had 


CLUSTERS  FROM  ESHCOL.  139 

not  even  thought  of  praying  in  regard  to  it.  !N'ot- 
withstanding  what  had  been  said  me,  I  remained 
in  this  opinion  and  attitude  until  the  26th  of  Sep- 
tember last,  when  several  ladies  met  at  our  house, 
by  appointment,  for  a  prayer-meeting.  I  had 
grown  worse  for  some  time,  and  was  then  unable 
to  get  out  to  attend  a  meeting.  I  was  suffering 
much  pain  that  afternoon ;  indeed,  I  was  hardly 
able  to  be  out  of  my  bed.  One  lady  was  present 
who  could  speak  to  me  from  her  own  experience 
of  having  been  healed  in  answer  to  the  prayer  of 
faith.  She  related  several  striking  instances  in 
which  her  prayers  had  been  answered  in  the  re- 
moval of  divers  forms  of  disease  to  which  she 
was  subject.  She  also  repeated  a  number  of  pas- 
sages of  scripture  which  clearly  justified  the  ex- 
pectation of  being  healed  in  answer  to  the  prayer 
of  faith. 

"  She  said  that  Jesus  had  shown  her  that  he 
was  just  as  ready  to  heal  diseases  now  as  he  was 
when  on  earth ;  that  such  healing  was  expressly 
promised  in  the  Scriptures  in  answer  to  the  pray- 
er of  faith,  and  that  it  was  nowhere  taken  back. 

*'  These  facts,  reasonings,  and  passages  of  script- 
ure made  a  deep  impression  on  my  mind,  and  for 
the  first  time  I  found  myself  able  to  believe  that 
Jesus  would  heal  me  in  answer  to  prayer.     She 


140  CLUSTERS  FROM  ESHCOL. 

asked  me  if  I  could  join  my  faith,  with  hers,  and 
ask  for  present  healing.  I  told  her  I  felt  that  I 
could.  We  then  knelt,  and  called  upon  the 
Lord.  She  offered  a  mighty  prayer  to  God,  and 
I  followed.  "While  she  was  leading  in  prayer  I 
felt  a  quickening  in  my  whole  being,  whereupon 
my  pain  subsided  ;  and  when  we  rose  from  prayer 
I  felt  that  a  great  change  had  come  over  me  — 
that  I  was  cured  ! 

"  I  found  that  I  could  walk  without  my  staff  or 
crutch  or  assistance  from  any  one.  Since  then 
my  pains  have  never  returned  ;  I  have  more  than 
my  youthful  vigor.  I  walk  with  more  ease  and 
rapidity  than  I  ever  did ;  and  I  never  felt  so  fresh 
and  young  as  I  now  do,  at  the  age  of  fifty -two. 

"]^ow,  the  one  hundred  and  third  psalm  is  my 
psalm ;  and  my  youth  is  more  than  renewed  like 
the  eagle's.  I  can  not  express  the  constant  joy 
of  my  heart  for  the  wonderful  healing  of  my  soul 
and  body.  I  feel  as  if  I  was  made  every  whit 
whole." 

Another  case  related  in  this  tract  is  that  of  a 
daughter  of  Rev.  Alfred  Connet,  a  Congregational 
minister  of  Carbondale,  Osage  County,  Kansas. 
It  is  related  by  her  mother  as  follows:  ''  About 
the  middle  of  September,  1871,  our  eldest  daugh- 
ter,— iTettie, — then  nearly  eight^years  old,  began 


CLUSTERS  FROM  ESHCOL.  141 

complaining  of  her  left  leg.  Tlie  physicians  pro- 
nounced it  sciatic  rheumatism.  At  times  her 
sufferings  were  very  great.  Frequently  she  would 
not  walk  for  a  week.  She  was  lame  all  the  time, 
and  never  free  from  pain.  In  the  fall  of  1872  she 
seemed  worse.  One  limb  appeared  to  be  higher 
than  the  other,  and  that  limb  shrinking  away. 
It  was  not  nearly  so  large  as  the  other.  We 
called  in  physicians  again.  They  said  the  indi- 
cations were  that  it  was  hip-disease.  "We  wrote 
to  the  surgical  institution  at  Indianapolis  in  re- 
gard to  her.  They  thought  she  could  be  cured 
there,  but  that  if  she  did  not  have  treatment 
soon  she  would  be  a  suffering  cripple  for  life.  We 
wanted  to  send  her  there  for  treatment,  but  found 
it  impossible  to  raise  the  means.  The  child  grew 
worse ;  and  on  the  29th  of  December,  1872,  she 
had  not  left  her  bed  for  several  days,  and  her 
sufferings  were  intense. 

"  That  Sabbath  morning  we  read  an  article  in 
the  Advance — '  Prayer  for  healing ;  a  remarkable 
cure.'  Then  came  the  thought,  Why  can  we  not 
have  faith  to  believe  that  Jesus  will  cure  our 
child  ?  Myrie  and  Orthy,  of  seven  and  five  years, 
talked  together  about  asking  Jesus  to  cure  Kettie. 
She  told  one  of  the  children  to  come  to  her ;  and 
I  kept  on  reading,  as  though  I  had  read  nothing 


142  CLUSTERS  FROM  ESHCOL. 

remarkable,  thougli  I  am  sure  that  I  knew  not 
what  I  was  reading  about.     I  dreaded  any  con- 
versation with  the  children.      At  length  I  could 
stand  it  no  longer,  and  left  the  room  and  prayed 
for  faith  to  believe  that  my  child  could  be  cured. 
I  then  went  to  Nettie.     She  asked  me  if  I  would 
pray,  and  ask  Jesus  to  cure  her.     I  asked  her  if 
she  believed  that  Jesus  would  cure  her.      She 
thought  he  would.     And  the  little  ones  expressed 
the  same  opinion.     My  faith  was  growing  strong- 
er.    I  told  them  we  would  read  about  Jesus  cur- 
ing, the  sick.     I  then  read  aloud  all  the  instances 
of  healing  recorded  in  Matthew.     We  all  felt 
then  that  all  we  had  to  do  was  to  ask  Jesus  to 
cure  her.     I  prayed,  and  was  followed  in  prayer 
by  iN'ettie.     "We   asked  for  her  cure  that   day. 
After  prayer  I  discovered  that  a  change  had  come 
over  the  child.     She  looked  worse  than  ever  be- 
fore.    The  thought  occurred  to  me  that  God  was 
going  to  answer  our  prayer   by  taking  her  to 
himself.     At  her  request  I  read  to  her  awhile. 
She  then  wanted  to  be  helped  in  the  rocking- 
chair,  though  she  could  sit  only  on  one  side.     I 
helped  her  up ;  and  while  doing  so  such  a  sense 
of  weakness  came  over  me  as  I  never  felt  before. 
I  laid  down  on  her  bed  and  immediately  fell  into 
a  deep  sleep.    How  long  I  slept  I  know  not — per- 


CLUSTERS  FROM  ESHCOL.  143 

haps  half  an  hour,  or  may  be  an  hour.  I  was 
then  awakened  bj  Nettie  telling  me  that  she  was 
cured.  She  would  say,  ^  0  Mamma,  I  am  a  new 
girl !  Jesus  has  cured  me.  How  I  do  love  Jesus  !' 
She  was  the  happiest  person  I  ever  saw.  For  the 
jB.r§t  time  in  fifteen  months  she  was  entirely  well 
and  free  from  pain.  She  could  run,  jump,  stand 
on  one  foot, — in  short,  do  any  of  the  many  things 
a  well  child  could.  I  then  took  off  the  plaster 
which  the  doctor  put  on  her  hip  a  few  days  be- 
fore— to  make  it  sore.  There  was  no  sore ;  and 
we  quit  giving  the  medicine.  That  night  we  were 
a  happy  family ;  and  it  was  late  before  the  child 
could  compose  herself  to  sleep.  On  "Wednesday 
following  the  doctor  came  to  see  her.  He  could 
find  nothing  ailing  the  child.  He  semed  to  think 
that  mesmerism  or  something  of  the  kind  had 
been  used.  He  has  been  here  two  or  three  times 
since,  and  always  questions  her  closely.  The  last 
time  he  was  here — a  few  days  ago — he  found  her 
in  the  kitchen  with  an  apron  on,  doing  her  work." 

The  third  case  of  miraculous  healins:  related  in 
this  tract  is  that  of  Mrs.  Ellen  C.  Sherman,  wif^ 
of  Eev.  Moses  Sherman,  Methodist  Episcopal 
minister  of  Piermont,  'New  Hampshire.  The 
healing  occurred  in  1873. 

Mrs.  Sherman  had  been  greatly  afflicted  a  great 


144  CLUSTERS  FROM  ESHCOL. 

many  years,  and  for  sixteen  years  prior  to  liei 
instantaneous  recovery  was  mostly  confined  to 
her  bed.  She  was  afflicted  with  a  complication  of 
diseases,  among  which  was  spinal  weakness.  In 
fact  nearly  every  organ  of  her  lower  body  was 
chronically  diseased,  which  the  best  medical  skill 
failed  to  relieve;  and  for  the  eighteen  months 
prior  to  her  healing  it  required  two  persons  to 
lift  her  in  and  out  of  bed.  Between  nine  and 
ten  o'clock  on  the  night  of  August  27th,  1873, 
she  was  left  alone  for  the  night,  her  husband 
sleeping  in  an  adjoining  room.  She  says  that 
when  left  alone  she  considered  her  helpless  condi- 
tion, and  earnestly  called  apon  God  for  relief. 
At  length  she  felt  that  the  Savior  was  unusually 
near  her.  We  will  now  give  her  own  words.  "  I 
began  to  be  conscious  of  a  Presence  in  one  quarter 
of  the  room — his  'presence  felt,  not  seen.  Then  I 
heard  his  voice  speaking,  as  it  were,  in  a  whisper 
to  my  inner  ear,  saying,  *  I  will  come  unto  you, 
and  will  manifest  myself  unto  you.'  So  real  and 
palpable  was  this  spiritual  Presence  that  it  seemed 
as  though  I  might  grasp  him  with  my  hand,  and 
feel  his  form,  were  I  only  able  to  get  up ;  and  he 
filled  the  room  and  my  whole  being  with  his  lov- 
ing smile.  I  can  never  tell  how  much  of  bliss 
entered  into  that  hour.  *  *  *  Oh,  the  unutterable 


CLUSTERS  FROM  ESHCOL.  145 

Jbliss  of  that  liour !  I  felt,  oh,  if  I  could  have 
such  a  Presence  with  me  always  it  would  be  joy- 
ful to  lie  here  and  suffer  in  view  of  such  love. 
*  *  *  But  now,  as  I  considered  that  God  had 
taken  my  body  for  his  temple,  I  thought.  This 
sick,  worn-out  body, — what  a  poor  offering  to 
make  to  God  for  his  temple !  The  thought  troub- 
led me,  and  I  wished  that  I  had  something  better 
to  offer.  Then  the  Spirit — not  the  Presence — 
whispered  within  me,  *  He  is  able  to  restore  it, 
and  fit  it  up  for  his  own  temple.'  This  was  the 
first  intimation  I  had  of  the  design  of  the  great 
Physician.  Then  I  became  conscious  of  a  move- 
ment of  the  Presence,  and  it  seemed  to  be  filling 
the  room  more  and  more.  The  only  way  that  I 
can  express  it  is  that  the  room  seemed  to  be 
filled  thick. 

"  And  now  from  the  foot  of  the  bed  the  Pres- 
ence whispered,  *  Believest  thou  that  I  am  able  to 
do  this  ? '  This  was  repeated  many  times  while 
I  lay  there  and  reasoned  the  matter  all  over.  I 
thought,  He  is  the  same  yesterday,  to-day,  and 
forever;  and  all  power  is  given  unto  him.  I  re- 
membered his  miracles  when  he  was  here  on  the 
earth.  I  knew  he  was  willing.  He  had  come 
because  he  was  willing;  yes,  and  anxious  to  do 
it.     All  this   passed  through  my  mind  quickly, 

10 


146  CLUSTEKS  FROM  ESHCOL. 

The  power  to  yield  and  believe  was  given ;  and  I 
said, — my  whole  being,  it  seems  to  me,  said  it, — 
^Lord,  I  believe;  help  thou  mine  unbelief.'  At  once 
the  Presence  seemed  to  press  up  to  me  over  the 
foot  of  the  bed,  and  whispered  to  me  the  words, 
*  And  he  breathed  on  them,  and  said.  Receive  ye 
the  Holy  Ghost.'  And  they  were  accompanied 
by  a  warm  breathing  upon  my  face.  The  words 
were  many  times  repeated,  and  each  time  were 
accompanied  by  a  new  wave  of  influence  from 
the  Presence — warmer  and  more  powerful  than 
the  one  before.  Each  new  pulsation  of  the  Holy 
Breath  flowed  down  deeper  and  deeper  through 
my  body;  and  as  it  went  all  pain  ceased.  The 
feeling  was  more  like  a  current  from  a  galvanic 
battery.  It  was  a  warming,  vitalizing  power, 
giving  me  new  life  and  strength.  Thus  the 
breathing  went  on,  and  the  sweet,  inflowing  pow- 
er continued,  until  it  had  penetrated  my  whole 
being,  causing  all  pain  to  cease,  and  filling  me 
with  the  most  delicious  sensation. 

''While  the  healing  influence  was  being  breathed 
upon  me  I  was  told  very  emphatically  that  this 
was  a  miracle.  It  was  also  said,  'Go  tell  how 
great  things  the  Lord  hath  done  for  thee;  this  is 
not  done  in  a  corner,  but  that  the  icorld  may  Jaiow.' 

"  After  a  little  while  I  was  told  by  a  whisper 


CLUSTERS  FROM  ESHCOL.  147 

from  the  Presence  to  raise  my  left  arm — the  worse 
one — to  my  head.  Before,  I  was  not  able  to  raise 
either  without  the  aid  of  the  other;  but  now  I 
raised  this  easily,  and  without  pain.  Then  I  was 
told  to  raise  the  other,  which  I  did  with  equal 
ease.  Then  to  turn  over.  At  once  I  came  over 
like  a  cork  in  water.  It  seemed  almost  involun- 
tary. Then,  ring  the  bell  (call  my  husband).  I 
did  so ;  and  he  sprung  out  of  bed,  and  came  in 
but  half  awake,  and  lighted  a  candle.  As  he  did 
so  I  asked  him,  *  Is  there  not  a  strange  influence 
in  the  room  ?     Do  you  not  feel  it  ? '    Then  I  said, 

*  There  is  a  strange  influence  in  the  room.  The 
Savior  is  here  at  work  upon  me.'  I  had  no  idea 
of  what  was  coming ;  but  as  soon  as  I  said,  '  The 
Savior  is  here,'  etc.,  there  was  spoken  to  me  in- 
wardly from  the  Presence,  with  great  emphasis, 

*  That  the  people  may  know  that  the  So7i  of  man  hath 
power  on  earth  still  to  forgive  sins,  rise  up  and 
WALK  ! '  At  once  I,  who  had  been  bed-ridden  and 
incapable  of  stepping  a  step  for  months,  threw 
off  the  clothes  with  my  left  arm,  sprung  out  of 
bed  upon  my  feet,  and  started  to  walk  across  the 
room." 

Her  husband  at  first  supposed  that  she  was 
crazed,  but  soon  learned  by  her  joyful  exclama- 
tions of  adoration  and  praise  to  Jesus  that  she 


148  CLUSTERS  FROM  ESHCOL. 

was  in  her  right  mind;  and  he  joined  in  with  her 
in  thanksgiving  to  God  for  what  he  had  wrought. 
The  family  were  called  up  and  rejoiced  together 
several  hours.  In  the  morning  Mrs.  Sherman 
arose,  dressed  herself  without  assistance,  eat  a 
hearty  breakfast,  and  soon  resumed  the  active 
duties  of  life.  All  the  complications  of  disease  of 
spine,  limbs,  stomach,  kidneys,  and  other  organs 
from  which  she  had  so  long  suffered  so  severly, 
were  made  whole.  Two  years  after  this  truly 
wonderful  occurrence  Mrs.  Sherman  wrote  to  a 
friend,  "  I  was  asked  yesterday  if  I  still  had  the 
same  faith  that  I  was  healed  which  I  had  two 
years  ago.  It  has  caused  me  to  think  some  on 
that  point.  I  can  hardly  say  I  have  faith  that  I 
was  healed.  It  is  knowledge;  not  faith.  But  I 
have  no  more  doubt  of  the  cure  being  wrought 
by  Jesus  Christ,  I  suppose,  than  had  those  who 
were  healed  by  him  when  on  earth.  I  am  in  good 
if  not  perfect  health.  I  can  not  remember  a  sum- 
mer when  I  have  been  so  healthy  and  strong  and 
so  able  to  work." 

I  have  thus  given  the  facts  connected  with 
the  three  cases  of  instantaneous  healing  narrated 
in  this  tract.  The  facts  are  as  well  authenticated 
as  human  testimony  can  authenticate  any  event. 
From  my  understanding  of  the  Scriptures,  and 


CLUSTERS  FROM  ESHCOL.  149 

from  personal  experience  of  the  wonderful  power 
of  divine  grace  under  affliction,  both  to  sustain 
and  deliver,  if  not  actually  to  restore,  I  have  no 
hesitation  in  declaring  my  belief  that  in  all  these 
cases  God  miraculously  healed  the  afflicted  ones. 
In  addition  to  the  cases  already  narrated  many 
others  might  be  given,  for  the  religious  press  re- 
cords many  such.  I  will,  however,  close  this 
chapter  by  narrating  a  case  of  which  I  have  'per- 
sonal  knoivledge,  and  the  facts  of  which  are  beyond 
the  possibility  of  mistake.  A  person  was  deeply 
anxious  for  his  brother,  who  to  all  appearance 
was  rapidly  sinking  to  the  grave  with  pulmonary 
consumption.  One  day  while  bowed  in  secret 
prayer,  as  was  his  custom  for  this  brother,  he  was 
suddenly  and  clearly  assured  by  an  inward  con- 
viction that  his  prayer  was  heard,  and  his  broth- 
er's life  would  be  prolonged.  So  clear  was  this 
assurance  that  prayer  changed  to  wonder,  aston- 
ishment, and  praise.  The  fact  of  this  answer  to 
prayer  was  made  known  to  some  eight  or  ten 
fellow-Christians,  including  the  pastor,  and  all 
concluded  to  wait  for  the  result.  The  afflicted 
person  resided  a  considerable  distance  from  where 
the  praying  brother  lived,  and  it  was  near  two 
weeks  before  information  was  received.  At  length 
word  came  that  the  sick  man  was  suddenly  and 


150  CLUSTERS  FROM  ESHCOL. 

strangely  recovering  his  health ;  that  he  was  ahle 
to  resume  work,  and  gave  promise  of  complete 
restoration.  He  rapidly  improved ;  and  now  near- 
ly fourteen  years  have  elapsed  and  he  still  lives, 
and  bids  fair  to  live  for  many  years  more. 

I  will  call  no  more  witnesses,  for  it  seems  like 
calling  upon  human  testimony  to  vouch  for  the 
veracity  of  God,  who  is  worthy  of  being  believed 
without  incidental  and  collateral  testimony. 


CHAPTER  YIII. 

THE  GRACES  OF  THE  HOLY  SPIRIT  DEVELOPED  BY  AFFLICTION. 

"  Awake,  O  north  wind ;  and  come,  thou  south ;  blow  upon 
my  garden,  that  the  spices  thereof  may  flow  out."  (Solomon's 
Song  iv.  6.) 

That  precious  portion  of  God's  holy  word — the 
Song  of  Solomon ;  called  also  the  "  Canticles," — 
from  which  the  passage  quoted  above,  and  which 
I  propose  to  elucidate  in  this  chapter,  is  taken, 
sets  forth  the  relation  existing  between  the  Lord 
Jesus  Christ  and  the  believer  in  language  and 
metaphor  of  the  most  tender  and  expressive  char- 
acter. In  the  main  the  symbol  employed  to  rep- 
resent this  relation  is  that  of  the  Husband  and 
his  affianced  bride.  This  symbol,  while  still  pre- 
served, is  sometimes  varied;  and  the  figure  of  the 
Shepherd  and  his  flock  is  also  used.  (Chapter 
i.  7,  8.)  In  the  scripture  under  consideration  in 
this  chapter  the  symbol  of  a  garden  of  choice 
and  fragrant  spices  is  employed;  and  the  fact 
symbolized  is,  the  heart  of  the  believer  as  a  gar- 
den, in  which  the  precious  fruits  and  graces  of 

151 


152  CLUSTERS  FROM  ESHCOL. 

the  Holy  Spirit  are  produced.  As  miglit  be  sup- 
posed from  the  symbol  employed  to  represent  the 
attachment  existing  between  Christ  and  his  peo- 
ple, as  Husband  and  affianced  wife,  the  expres- 
sions of  affection  are  both  reciprocal  and  tender, 
such  as  the  relation  implies.  The  language  used, 
though  inexpressibly  tender  and  expressive,  is  yet 
chaste  aud  elegant. 

I  have  for  elucidation  in  this  chapter  a  garden 
of  spices;  and  my  object  in  introducing  it  here, 
in  a  book  appropriated  to  the  consideration  of  the 
afflictions  of  believers,  is  to  show  that  afflictions 
and  chastisements  are  necessary  to  develop  the 
graces  of  the  Spirit  in  the  hearts  of  believers, 
and  to  cause  the  precious  fragrance  thereof  to  go 
abroad  to  bless  and  edify  others,  as  well  as  ta 
glorify  God. 

Upon  the  nature  and  significance  of  the  sym- 
bol, I  remark, — 

I.  Gardens  are  usually  selected  ground  for  this 
special  purpose. 

When  a  place  for  a  garden  is  chosen  the  most 
suitable  in  soil  and  location  is  selected.  The 
Scriptures  teach  that  salvation  is  entirely  of  God^ 
The  first  beginning  of  it  originated  in  the  great 
loving  heart  of  God.  Man's  acceptance  of  the 
grace  proffered  in  Jesus  Christ  brings  him  into  a 


CLUSTERS   FROM   ESHCOL.  153 

saving  relation  to  God.  Hence  it  may  be  said  of 
each  individual  Christian,  as  it  was  said  specially 
to  the  apostles,  "Ye  have  not  chosen  me,  but  I 
have  chosen  you."  We  are  Christians  then — if 
Christians  at  all — because  our  salvation  originated 
in  God.  And  yet  the  relation,  while  originating 
in  God,  is  mutual ;  for  had  we  not  accepted  the 
proffered  hand  of  God  we  would  yet  be  in  our 
sins.  Hence  it  was  said  of  Mary  of  Bethany, 
"  Mary  hath  chosen  that  good  part,  which  shall 
not  be  taken  away  from  her."  (Luke  x.  42.)  This 
relationship  between  the  Lord  Jesus  Christ  and 
the  believer  is  one  of  ^ure  choice  on  the  part  of 
each.  God  chooses  us  and  we  choose  him.  The 
analogy  of  the  symbol,  as  well  as  the  general 
teaching  of  the  Scriptures,  is  in  harmony  with 
this  view. 

In  choosing  and  calling  persons  into  his  service 
God  sees  not  as  man  sees,  for  often  the  most  de- 
voted and  useful  Christians  are  made  such  out  of 
the  most  unpromising  material.  John  Bunyan, 
the  author  of  the  Pilgrim's  Progress,  is  an  illus- 
tration. Prior  to  his  conversion  he  was  noted  for 
his  ignorance,  wickedness,  and  profanity,  but 
grace  wrought  a  wonderful  change  in  him,  and 
he  became  a  devoted,  pious,  and  eminently  useful 
Christian. 


154  CLUSTERS  FROM  ESHCOL. 

The  woman  wedded  to  a  king  or  a  prince, 
though  humble  and  poor  previous  to  her  mar- 
riage, at  once  rises  to  the  position  of  her  hus- 
band. The  fair  peasant -girl  who  married  an 
emperior  of  Eussia  became  at  once  a  sharer  of 
his  dignity,  palace,  and  crown.  So  when  the 
humble  believer  weds  the  Lord  Jesus  Christ  he 
becomes  a  sharer  in  his  kinofdom  and  crown. 

II.  The  place  for  a  garden  having  been  selected, 
it  is  set  apart  for  this  special  purpose  by  a  hedge, 
wall,  or  fence. 

The  orientals  were  accustomed  to  fence  in  their 
gardens  with  hedges  of  prickly  shrubs.  Some- 
times a  stone  wall  was  built  around  them,  as  was 
the  case  with  Gethsemane.  This  wall  or  hedge 
was  to  mark  the  line  of  separation  between  the 
place  selected  for  a  garden,  upon  which  special 
€are  was  to  be  bestowed,  and  the  barren  waste 
outside,  upon  which  no  such  special  care  was  to 
be  given.  Its  object  was  to  prevent  intrusion  by 
«vil-disposed  persons  and  by  beasts  and  animals. 

The  church  of  God  in  all  ages  has  been  sepa- 
rate and  apart  from  the  world.  Such  is  God's 
order.  But  this  gracious  and  necessary  arrange- 
ment has  not  always  been  respected  upon  the 
part  of  the  church.  She  alone  has  suffered  from 
her  guilty  folly.  The  Scriptures  teaching  this 
separation,  this  hedging  in,  are  as  follows : 


.  CLUSTERS  FROM  ESHCOL.  155 

"  The  Lord  hath  s^t  apart  him  that  is  godly  for 
himself."     (Psalms  iv.  12.) 

"A  garden  inclosed  is  my  sister,  my  spouse;  a 
spriog  shut  up,  a  fountain  sealed."  (Solomon's 
Songs  iv.  12.) 

*'  Come  out  from  among  them,  and  be  ye  sep- 
arate."    (II.  Cor.  vi.  17.) 

What  is  true  of  the  church  in  relation  to  this 
separation  from  the  world  is  true  also  of  each 
individual  person  composing  it.  It  is  all-impor- 
tant, then,  that  the  dividing  -  line  between  the 
church  and  the  world  be  plainly  drawn  and  well 
understood.  Said  Dr.  Cuyler  in  his  Heart-Life, 
"  Where  does  the  dividing-line  run  between  true 
religion  and  the  world  ?  We  answer  that  it  runs 
just  where  God's  word  puts  it;  and  a  conscience 
which  is  enlightened  by  the  word  and  by  prayer 
does  not  commonly  fail  to  discover  it.  Where 
God  is  honored  is  the  right  side ;  where  God  is 
dishonored,  or  even  ignored,  is  the  wrong  side. 
Where  Christ  would  be  likely  to  go  if  he  were 
on  earth,  is  the  right  side ;  but  where  a  Christian 
would  be  ashamed  to  have  his  Master  find  him, 
there  he  ought  never  to  find  himself."  "  Bear  in 
mind,"  said  the  same  excellent  author,  "  that 
every  jpure  pleasure  which  an  unconverted  heart 
can  enjoy,  such  as  the  joys  of  home  and  of  friend- 


156  CLUSTERS  FROM  ESHCOL. 

ship,  the  love  of  letters,  or  art,  the  sight  of  beau- 
ty, or  the  delight  of  relieving  sorrow,  all  these 
the  Christian  can  have  and  enjoy  likewise.  They 
are  not  sinful,  and  the  child  of  God  can  partake 
of  them  with  a  clear  conscience.  But  just  where 
a  Bible-conscience  tells  us  to  stojp,  the  license  of 
the  world  begins.  The  word  of  God  draws  that 
dividing- line.  Over  that  line  lies  the  path  of 
self-indulgence.  Over  that  line  lies  self-pamper- 
ing, frivolity,  slavery  to  fashion.  Over  that  line 
God  is  ignored  and  often  defied !  Christ  is  wound- 
ed there  and  often  crucified  afresh.  Over  that 
line  the  follower  of  Jesus  has  no  business  to  go ; 
for  if  he  goes  at  all  he  must  go  as  a  participant 
in  the  pleasures  of  the  world,  or  as  a  protestant 
against  them.  If  he  goes  to  partake,  he  ofienda 
Christ;  if  he  goes  to  protest,  he  ofi[ends  his  ill- 
chosen  associates." 

Says  another  excellent  author :  "  Conformity  to 
the  world  implies  resemblance  to  it;  and  when  a 
professed  Christian  begins  to  look  like  a  world- 
ling,  and  live  like  a  worldling,  how  dwelleth  the 
love  of  God  in  him.  There  is  a  complete  and 
irreconcilable  antagonism  between  what  the  Bible 
calls  'the  world'  and  the  grace  of  Christ." 

There  is  nothing  which  so  effectually  destroys 
from  the  heart  all  true  spirituality  as  worldliness 


CLUSTERS  FROM  ESHCOL.  157 

in  spirit,  life,  and  association.  It  brings  leanness 
upon  the  soul,  and  condemnation  and  death  here- 
after. The  only  effectual  remedy  for  this  evil  is 
that  designated  by  the  apostle  in  Komans  xii.  1, 
2 :  "  Be  not  conformed  to  this  world  :  but  be  ye 
transformed  hy  the  renewing  of  your  mindJ'  If 
Christ  dwell  in  the  soul  in  all  the  fullness  it  is 
our  privilege  to  have  him  dwell  there,  we  will 
have  no  desires  for  the  frivolities  and  pleasures 
of  the  world,  nor  for  any  pleasure  or  pursuit  into 
which  we  can  not  take  Christ  with  us ;  but  will 
heartily  subscribe  to  the  following  sentiment : 

"  Oh,  can  I  quit  celestial  good, 

The  growth  of  life's  immortal  tree, 
And  feed,  instead  of  angel's  food, 
On  earth's  poor  dust  and  vanity." 

As  another  step  in  preparing  a  garden  there 
will  be — 

III.  The  breaking  up  of  the  soil,  and  its  former 
worthless  productions  destroyed. 

In  the  preparation  of  the  heart  for  the  recep- 
tion of  divine  grace,  it  must  be  broken  up  by  the 
plowshare  of  truth.  This  can  be  done  only  by 
the  Holy  Spirit  in  the  use  of  that  truth. 

As  a  thorough  conviction  of  sin  is  necessary 
to  a  th^  rough  conversion,  and  a  thorough  con- 
ve.  9.VIJ1  18  necessary  to  a  decided,  whole-hearted, 


158  CLUSTERS  FROM  ESHCOL. 

and  consistent  following  of  Christ,  as  well  as  to 
entrance  into  heaven  at  last,  it  is  all-important 
that  conviction  be  thorough  and  radical.  Said 
Hutherford,  "  Many  lay  false  and  bastard  founda- 
tions, and  they  get  Christ  for  as  good  as  half 
nothing,  and  never  had  a  sick  night  of  sorrow 
for  sin.     This  maketh  loose  work." 

Says  Cuyler :  "  Half-way  converts  make  half- 
way Christians.  Some  men's  boughs  hang  on 
the  church-side  of  the  wall,  but  their  roots  are  on 
the  world's  side.  Such  bear  nothing  but  leaves. 
*  ^  *  Unless  conversion  is  radical  and  thorough, 
unless  the  submission  of  the  soul  to  Christ  ia 
without  compromise  and  conditions,  there  will 
be  half-heartedness  and  halting  to  the  last." 

In  regeneration  the  heart  is  renewed,  and  the 
plants  of  sin  are  cut  down  and  destroyed.  These 
plants  are  enumerated  by  the  apostle  in  Galatians 
V.  19-21,  as  follows :  "  Adultery,  fornication,  un- 
cleanness,  lasciviousness,  idolatry,  witchcraft,  ha- 
tred, variance,  emulations,  wrath,  strife,  seditions, 
heresies,  envyings,  murders,  drunkenness,  revel- 
lings,"  etc.  Truly  a  fearful  crop  to  grow  in  a 
human  heart!  These  all  flourish  spontaneously, 
and  without  cultivation  and  care,  in  the  natural 
heart,  as  weeds  grow  and  flourish  without  culti- 
vation in  wild,  neglected  soil.     They  must  be  de- 


CLUSTEES  FROM  ESHCOL.  159 

fitroyed  from  the  heart  before  the  plants  of  grace 
can  be  made  to  grow  and  flourish  therein. 

TV,  Gardens  are  intended  to  raise  choice  and 
useful  plants,  which  must  be  implanted  therein. 

In  Solomon's  Song  in  the  same  connection 
from  which  the  scripture  I  am  illustrating  is 
taken,  the  fruits  or  productions  of  the  garden  of 
the  renewed  heart  are  stated  as  ''  an  orchard  of 
pomegranates,  with  pleasant  fruits;  camphire, 
with  spikenard ;  spikenard  and  saffron ;  calamus 
and  cinnamon,  with  all  trees  of  frankincense; 
myrrh  and  aloes,  with  all  the  chief  spices."  (Sol- 
omon's Song  iv.  13,  14.)  These  beautifu%  rep- 
resent the  graces  of  the  Holy  Spirit  in  the  hearts 
of  believers.  They  are  stated  by  the  apostle — in 
Galatians  v.  22,  23, —  as  follows:  "Love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance,"  etc. 

As  spices  are  not  native  to  oriental  gardens, 
but  are  planted  therein,  so  the  graces  of  the 
Spirit  are  not  natural  to  the  human  heart.  They 
do  not  spring  forth  spontaneously,  but  are  among 
the  blessed  results  of  regeneration. 

Y.  Constant  care  and  attention  are  necessary  to 
cultivate  and  bring  to  perfection  these  implanted 
fruits. 

The  Scriptures  unmistakably  teach  that  how- 


160  CLUSTERS  FROM  ESHCOL. 

ever  radical  and  thorough  the  work  of  regenera- 
tion, there  yet  remains  in  the  renewed  heart  a 
corrupt  principle,  inherited  from  the  first  Adam, 
the  tendency  of  which  is  to  sin.  This  principle 
is  variously  termed  in  the  Scriptures  as  ''  the  old 
man,"  "  the  body  of  sin,"  "  the  carnal  mind,"  and 
"  a  root  of  bitterness."  (See  Romans  vi.  6,  viii.  7 ; 
Hebrews  xii.  15.)  This  evil  principle,  this  remain- 
ing root  of  bitterness,  springs  up  and  brings  forth 
fruit  unto  sin,  unless  carefully  watched  and  kept 
down.  Hence  the  admonition  of.  the  apostle  in 
the  same  connection.  The  developments  from 
this  root  are  seen  in  the  evil  tempers  so  often 
manifest  in  professed  Christians,  as  pride,  self- 
will,  self-esteem,  coveteousness,  etc.  These  must 
be  carefully  guarded  against ;  and  the  root  from 
which  they  spring  should  be  eradicated  from  the 
Boil  of  the  heart.  This  is  entire  sanctification. 
The  occasional  cutting  down  of  weeds  as  they 
appear  in  our  gardens,  and  hinder  the  growth  of 
the  implanted  fruits,  is  not  the  best  way  to  de- 
stroy them;  they  should  be  plucked  up  by  the 
roots  and  cast  out.  The  provisions  of  the  gospel 
contemplate  a  remedy  not  less  radical  for  the  de- 
struction of  the  weeds  of  sin  which  grow  in  the 
garden  of  the  heart. 

"  Tear  from  thy  heart  the  poisonous  weed 
Of  self  and  sin  that's  growing  there ; 


CLUSTERS  FROM  ESHCOL.  161 

And  plant,  instead,  celestial  seed  ; 
And  thus  eternal  fruitage  bear. 

*'  Not  by  the  wayside  shall  it  grow ; 
Not  in  a  hard  and  rocky  soil ; 
But  where  it  shall  not  fail  to  know 
The  cultivator's  tears  and  toil." 

VI.  GardenSy  to  be  vigorous  and  productive^  must 
be  well  watered. 

In  oriental  gardens  streams  and  fountains  of 
waters  are  considered  a  necessity.  One  of  the 
advantages  of  Eden  was  its  plentiful  supply  of 
water.  (Gen.  iii.  10,  11.)  In  paradise  regained, 
as  it  appears  in  the  apocalyptic  vision,  the  Eiver 
of  Life,  clear  as  crystal,  prominently  appears. 
(Rev.  xxii.  1,  2.) 

In  the  garden  of  the  soul  this  necessity  of  water- 
ing is  fully  provided  for.  In  it  are  ''  a  fountain, 
a  well  of  waters,  and  streams  from  Lebanon.  (Sol- 
omon's Song  iv.  15.)  These  streams  and  fount- 
ains beautifully  represent  God's  Holy  Spirit  in 
the  hearts  of  believers.  Said  Jesus  upon  that 
last  great  day  of  the  feast  at  Jerusalem,  ^'  If  any 
man  thirst,  let  him  come  unto  me,  and  drink.  He 
that  believeth  on  me,  as  the  scripture  hath  said, 
out  of  his  belly  shall  flow  rivers  of  living  water. 
(But  this  spake  he  of  the  Spirit,  which  they  that 
believe  on  him  should  receive.")  (John  vii.  37-39.) 
To  the  woman  at  Jacob's  well  he  said,  "  Whoso- 
11 


162  CLUSTEES  FROM  ESHCOL. 

ever  drinketli  of  this  water  shall  thirst  again :  but 
whosoever  drinketh  of  the  water  that  I  shall  give 
him  shall  never  thirst ;  but  the  water  that  I  shall 
give  him  shall  be  in  him  a  well  of  water  spring- 
ing up  into  everlasting  life."     (John  iv.  13,  14.) 

The  importance  of  the  Holy  Spirit  in  the  devel- 
opment of  the  Christian  graces  can  not  be  over- 
estimated. Some  of  the  strongest  declarations 
and  most  expressive  symbols  of  the  word  of  God 
are  employed  to  represent  this  fact. 

"  Ho  !  ask  of  me,  and  I  will  give, 

From  my  own  life,  thy  life's  supply; 

I  am  the  fount ;  drink,  drink,  and  live  ; 

No  more  to  thirst,  no  more  to  die." 

YII.  The  unobstructed  rays  of  the  sun  are  also 
needed  to  develop  the  fruits  of  the  garden. 

The  Lord  Jesus  Christ  is  the  sun  in  the  moral 
heavens.  And  as  vegetation  will  not  grow  and 
flourish  to  maturity  without  the  rays  of  the  sun, 
so  the  plants  in  the  Lord's  garden  can  not  flour- 
ish and  mature  without  this  moral  Sun. 

The  Lord  Jesus  Christ  is  an  examplar  after 
which  we  are  to  copy.  To  become  daily  more 
like  him  we  must  be  in  constant  intercourse  with 
him.  It  is  communion  with  the  person  of  Christ 
that  brings  spiritual  prosperity ;  and  the  want  of 
this   communion  with  a  personal  Christ  brings 


CLUSTERS  FROM  ESHCOL.  163 

leanness  and  barrenness.  Said  an  eminent  writer, 
"  There  are  not  a  few  who  are  so  occupied  with 
truth  that  they  forget  '  the  True  One ; '  so  occupied 
with  faith  that  they  lose  sight  of  its  jpersonal 
object;  so  given  to  dwelHng  upon  the  work  of 
Christ  that  they  overlook  his  person.  They  seem 
to  regard  the  latter  as  a  matter,  if  not  beyond 
them,  at  least  one  about  which  it  will  be  time 
enough  to  concern  themselves  when  they  see  him 
face  to  face.  What  He  is,  seems  a  question  of 
small  importance,  provided  they  know  that  he 
has  accomplished  a  work  by  which  they  may 
secure  eternal  life.  They  take  little  interest  in 
the  person  of  Him  who  has  purchased  their  bless- 
ings. The  redemption  is  all,  and  the  Redeemer 
is  nothing — or. at  least  very  little.  The  sufficiency 
of  the  work  is  all;  the  glory  and  excellency  ot 
his  person  nothing.  They  get  all  the  benefit  they 
can  out  of  the  work  of  Christ,  and  then  leave 
Christ  himself  alone.  What  is  all  this  but  selfish- 
ness ?  And  this  selfishness  is  a  constant  hinder- 
ance  to  spiritual  prosperity."  In  full  knowledge 
of  this  fact  of  the  all-importance  of  daily  inter- 
course with  the  person  of  the  Lord  Jesus  Christ, 
and  of  its  absolute  necessity  to  spiritual  growth 
and  maturity,  Satan  interposes  many  obstacles 
between  the  soul  and  Christ.     It  may  be  the  love 


164  CLUSTERS  FROM  ESHCOL. 

of  tlie  world,  or  of  the  creature,  or  of  man's  ap- 
plause. Or  it  may  be  even  religion  itself,  in 
its  round  of  ordinances,  sacraments,  and  duties. 
These,  however  right  and  proper,  interpose  be- 
tween the  soul  and  Christ,  and  become  instru- 
ments for  exalting  self  and  lowering  the  Savior. 
(Bonar.) 

Cultivate,  then,  daily  intercourse  and  commun- 
ion with  the  person  of  the  Lord  Jesus  Christ,  if 
you  would  grow  in  grace.  Without  it,  the  plants 
of  grace  in  the  heart  will  become  lean  and  tender 
and  wilted. 

YIII.  Oriental  gardens  are  places  of  frequent 
resort  to  those  having  access  thereto. 

It  was  probably  in  the  splendid  hanging-garden 
which  E^ebuchadnezzar  built  that  he  was  walking 
when,  in  the  pride  of  his  heart,  he  exclaimed, 
"  Is  not  this  great  Babylon,  that  I  have  built  for 
the  house  of  the  kingdom  by  the  might  of  my 
power,  and  for  the  honor  of  my  majesty?"  (Dan- 
iel iv.  30.) 

The  Lord  Jesus  Christ,  the  heavenly  gardener, 
IS  represented  in  his  word  as  often  visiting,  yea, 
as  dwelling  in  the  heart  of  the  pure  and  holy. 
That  he  takes  great  delight  in  the  precious  fruits 
which  their  hearts  produce  is  also  well  estab- 
lished.    In  all  the  relations  in  which  he  is  repre- 


CLUSTERS  FROM  ESHCOL.  165 

Bented  as  sustaining  to  the  believer — whether  of 
the  Shepherd,  or  the  Vine,  or  the  Husbandman, 
or  the  Husband, — the  expressions  of  his  love  to 
his  people  are  strong  and  tender, — stronger  even 
than  theirs  to  him. 

Says  the  happy  believer  in  the  connection  which 
I  am  elucidating,  "Let  my  beloved  come  into  his 
garden,  and  eat  his  pleasant  fruits."  .  To  this  he 
replies,  "I  am  come  into  my  garden,  my  sister, 
my  spouse :  I  have  gathered  my  myrrh  with  my 
spice."  Again  he  says,  "I  went  down  into  the 
garden  of  nuts  to  see  the  fruits  of  the  valley,  and 
to  see  whether  the  vine  flourished,  and  the  pome- 
granates budded." 

The  bride  again  speaks,  and  says,  "  My  beloved 
is  gone  down  into  his  garden,  to  the  beds  of 
epices,  to  feed  in  the  gardens,  and  to  gather  lilies." 

Again  she  speaks  unto  her  companions  and 
says,  "  "While  the  King  sitteth  at  his  table,  my 
spikenard  sendeth  forth  the  smell  thereof.  .  .  . 
My  beloved  is  unto  me  as  a  cluster  of  camphire 
in  the  vineyards  of  En-gedi." 

Says  Jesus  to  his  bride,  "  I  am  the  rose  of  Sha- 
ron, and  the  lily  of  the  valleys." 

The  bride  responds,  "As  the  lily  among  thorns, 
80  is  my  love  among  the  daughters.  As  the  apple- 
-tree  among  the  trees  of  the  wood,  so  is  my  be- 


166  CLUSTERS  FROM  ESHCOL. 

loved  among  the  sons.  I  sat  down  under  his 
shadow  with  great  delight,  and  his  fruit  was 
sweet  to  my  taste." 

Again  the  heavenly  Bridegroom  speaks,  "  Come 
with  me  from  Lehanon,  my  spouse,  with  me  from 
Lebanon :  look  from  the  top  of  Amana,  from  the 
top  of  Shenir  and  Hermon,  from  the  lions'  dens, 
from  the  mountains  of  the  leopards.  Thou  hast 
ravished  my  heart,  my  sister,  my  spouse ;  thou 
hast  ravished  my  heart  with  one  of  thine  eyes, 
with  one  chain  of  thy  neck.  How  fair  is  thy 
love,  my  sister,  my  spouse !  how  much  better  is 
thy  love  than  wine !  and  the  smell  of  thine  oint- 
ments than  all  spices !  Thy  lips,  0  my  spouse, 
drop  as  the"  honey-comb  :  honey  and  milk  are 
under  thy  tongue ;  and  the  smell  of  thy  garments 
is  like  the  smell  of  Lebanon." 

This  is  precious  language,  indeed;  and  those 
who  walk  in  close  intimacy  with  Jesus  will  have 
no  difficulty  in  understanding  it.     But  again  : 

LK.  Gardens  are  designed  to  he  useful  as  well 
as  ornamental.  Though  hedged  about  to  prevent 
intrusion,  the  precious  fruits  and  spices  thereof 
send  forth  their  fragrance  to  benefit  others.  It  is 
said  that  in  the  countries  where  spices  are  culti- 
vated the  sweet  fragrance  thereof  is  carried  by 
the  winds  to  a  considerable  distance.     So   there 


CLUSTERS  FROM  ESHCOL.  167 

are  some  Christians  who  bring  forth  the  fraits  of 
the  Holy  Spirit  so  abundantly  that  they  fill  the 
air  with  their  fragrance,  as  orchards  in  October 
fill  the  air  with  the  perfume  of  ripe  fruit. 

God  intends  that  his  children,  while  being  hap- 
py in  his  service,  should,  by  their  spirit,  temper, 
and  lives,  shed  forth  a  precious  fragrance  to  bene- 
fit and  bless  others.  Gloom  and  melancholy  are 
not  their  portion.  "  The  lines  are  fallen  unto  us 
in  jpleasant  places."  Said  one,  "  We  need  not 
hide  our  peace  any  more  than  we  should  hide  our 
<3ross.  Let  the  world  see  both,  and  learn  how 
well  they  agree  together."  Says  one,  "  When  the 
winds  blow  upon  the  cinnamon-bushes,  it  is  from 
the  hushes  themselves  that  the  odors  flow  out.  The 
softest  zephyrs  can  not  draw  fragrance  from  a 
pig-weed.  The  Holy  Spirit  may  waft  odors  from 
a  true  Christian  life ;  but  the  Christian  must  do  the 
living.  Dead  trees  yield  no  spices.  >k  ?}:  ^  The 
measure  of  a  Christian's  power  is  the  measure  of 
that  Christian's  piety.  Grace  must  be  in  the  soul 
before  it  can  come  out  of  the  soul.  *  ^  *  As 
long  as  any  member  of  Christ's  church  lives  a 
hollow  life  of  mere  profession ;  as  long  as  he  aims 
to  please  himself  and  not  his  Savior;  as  long  as 
he  is  grasping  and  self-seeking  and  self-indulgent 
and  coveteous  and  a  lover  of  pleasure  more  than 


168  CLUSTEBS  FROM  ESHCOL. 

a  lover  of  God ;  so  long  the  professed  cinnamon- 
bush  is  not  a  whit  better  than  the  Canada  thistle. 
A  church  full  of  such  professors,  whatever  their 
creed,  is  only  a  patch  of  weeds."  But  even  in 
genuine  Christians  there  are  latent  graces,  which 
require  to  be  drawn  forth.  The  delicious  odors 
of  grace  may  lie  unexercised  and  undeveloped; 
and  sonie  wind  of  adversity,  some  sore  trial,  is 
needed  to  develop  those  odors.  Hence  the  prayer 
of  my  text, — "  Awake,  0  north  wind ;  and  come, 
thou  south  ;  blow  upon  my  garden,  that  the  spices 
thereof  may  flow  out." 

There  are  two  winds  mentioned  in  this  script- 
ure. God  may  send  either  or  both,  as  seemeth 
unto  him  good.  I, will  consider  them  separately. 
There  is — 

1.  The  south  wind. 

The  wind  from  the  south  is  always  soft,  gentle, 
and  warm.  It  may  represent  the  calm,  peaceful 
influences  of  the  Holy  Spirit  filling,  and  at  times 
overflowing  the  hearts  of  believers.  Or  it  may 
represent  the  lighter  and  ordinary  trials  to  which 
all  Christians  are  constantly  liable.  These  ta 
some  extent  develop  the  spirit  of  the  inner  life  of 
the  believer,  and  by  them  he  may  glorify  God 
and  benefit  his  fellow-men. 

We  have  then,  also, — 

2.  The  winds  from  the  north. 


CLUSTERS  FROM  ESHCOL.  169 

The  winds  from  the  north  are  always  fierce, 
boisterous,  and  cold.  They  clearly  symbolize 
ifflictions  and  trials  of  more  than  an  ordinary 
jharacter. 

It  is  these  northern  blasts  which  more  fully 
ievelop  Christian  character.  Then  there  are  some 
graces  which  can  be  developed  only  in  affliction, 
— patience  being  one  of  them.  Said  Dr.  Cuyler, 
"  Sometimes  God  sends  severe  blasts  of  trial  upon 
his  children,  to  develop  their  graces.  Just  as 
torches  burn  most  brightly  when  swung  violently 
to  and  fro;  just  as  the  juniper-plant  smells  sweet- 
est when  flung  into  the  flames ;  so  the  richest 
qualities  of  a  Christian  often  come  out  under  the 
north  wind  of  suffering  and  adversity.  Bruised 
hearts  often  emit  the  fragrance  that  God  loveth 
to  smell.  Almost  every  true  believer's  experience 
contains  the  record  of  trials  which  were  sent  for 
the  purpose  of  shaking  the  spice-treeJ' 

*'  Who  bears  a  cross  prays  oft  and  well ; 
Bruised  herbs  send  forth  the  sweetest  smell; 
Were  plants  ne'er  tossed  by  strong  wind, 
The  fragrant  spices  who  would  find  ?" 

The  history  of  the  church  abounds  with  in- 
stances of  eminent  saints  under  affliction,  whose 
patient,  uncomplaining,  and  often  happy  submis- 
sion has  done  more  to  magnify  the  grace  of  God 


170  CLUSTERS  FROM  ESHCOL. 

than  all  the  labors  of  their  previous  lives.  The 
spirit  and  conduct  of  Abraham,  of  Moses,  of  Jos- 
eph, of  Job,  of  David,  of  Isaiah,  of  Jeremiah,  of 
St.  Paul,  of  Bunyan,  of  Wesley,  and  numerous 
others  under  afflictions,  trials,  and  persecutions, 
have  gone  out  to  the  ends  of  the  earth  to  glorify 
God  and  to  encourage  other  afflicted  and  tried 
ones.  Had  their  lives  been  spent  in  active  service 
only,  and  not  at  times  under  severe  trials  and 
chastisements,  the  fragrance  of  the  graces  they 
emitted  would  not  have  been  spread  so  widely. 
Then  how  much  does  the  church  owe,  for  its  best 
and  most  useful  literature,  to  its  afflicted  chil- 
dren. It  seems  that  some  of  our  best  devotional 
books,  as  well  as  some  of  our  best  and  most  en- 
during hymns,  were  prepared  in  the  room  of 
affliction.     A  few  instances  will  be  cited. 

John  Bunyan  was  locked  up  in  Bedford  jail  for 
twelve  years,  by  that  royal  scoffer  Charles  II. 
He  could  not,  as  previously,  preach  to  the  listen- 
ing thousands  who  attended  his  ministry;  but  in 
the  quiet  and  retirement  of  his  cell  he  wrote  the 
Pilgrim's  Progress,  a  book  which  for  usefulness 
stands  next  to  the  Bible.  Bunyan  was  deprived  the 
privilege  of  preaching  for  a  period  of  twelve  years; 
he  has  been  preaching  for  centuries  by  his  writ- 
ings, and  will  continue  to   preach   by  the  same 


CLUSTERS  FROM  ESHCOL.  171 

means  until  the  end  of  time.  Bichard  Baxter,  in 
tlie  furnace  of  affliction,  was  led  to  look  away 
from  earth  to  heaven,  and  sung  so  sweetly  of  its 
joys  and  sweet  rest  that  the  odors  thereof  yet 
survive  to  bless  and  encourage  God's  afflicted 
saints. 

In  the  time  of  Queen  Elizabeth  a  prisoner  was 
shut  up  in  the  dreary  old  tower  of  London.  He, 
too,  caught  a  vision  of  the  better  country,  and 
composed  that  hymn  which  will  survive  until  the 
Lord  shall  come, — 

"  Jerusalem,  my  happy  home, 
When  shall  I  come  to  thee  ? 
When  shall  my  sorrows  have  an  end. 
Thy  joys  when  shall  I  see?  " 

A  Presbyterian  clergymen  in  N^ew  Orleans  once 
called  to  visit  a  young  Scotchman  who  was  lying 
very  ill.  The  young  stranger  paid  but  little  at- 
tention to  what  was  said  to  him  about  his  soul. 
During  one  of  his  visits  the  minister  began  to 
hum  over  to  himself  the  lines,  "  Jerusalem,  my 
happy  home."  The  youth  burst  into  tears,  and 
exclaimed,  "  I  used  to  hear  my  mother  sing  those 
lines  when  I  was  a  child."  His  heart  was  melted, 
and  he  received  the  truth  with  penitence  and  joy. 
The  sweet  odors  from  the  dreary  tower  of  Lon- 
don reached  down  the  ages  to  this  poor  wanderer 
in  a  strange  land. 


172  CLUSTERS  FROM  ESHCOL. 

Sarah  F.  Flower,  afterward  married  to  Wil- 
liam B.  Adams,  in  a  season  of  peculiar  trial  wrote 
that  inimitable  hymn,  ^'I^earer,  my  God,  to  Thee." 
It  is  a  favorite  with  all  of  God's  scattered  and 
suffering  flock ;  and  it,  too,  will  live  until  the  end 
of  time.  Professor  Smith  says  that  Hitchcock 
and  Park,  as  they  wound  their  way  down  the' 
foot-hills  of  Mount  Lebanon,  came  in  sight  of  a 
group  of  fifty  Syrian  students,  standing  in  a  line, 
singing  in  full  chorus.  They  were  students  of 
the  new  college  of  Beirut,  at  Abieh,  and  they 
were  singing  in  Arabic  to  the  air  of  "  Bethany." 
As  the  professors  drew  nearer  they  caught  the 
sublime  words, — 

**  Nearer,  my  God,  to  thee; 

Nearer  to  thee ; 
E'en  though  it  be  a  cross 

That  raiseth  me, 
Still  all  my  song  shall  be, 

Nearer,  my  God,  to  thee, 

Nearer  to  thee." 

Surely  in  the  case  of  the  gifted  writer  of  this 
beautiful  hymn,  the  rough  wind  of  affliction  waft- 
ed the  odors  from  her  pious  heart  to  a  great  dis- 
tance. 

Then  there  are  the  productions  of  that  prince 
of  sacred  poets, — Cowper.  The  church  but  little 
knows  the  severity  of  the  affliction  under  which 
lie  wrote  the  two  h3^mns  commencing  as  follows: 


CLUSTERS  FROM  ESHCOL.  173 

"  There  is  a  fountain  filled  with  blood, 
Drawn  from  Immanuel's  veins; 
And  sinners  plunged  beneath  that  flood 
Lose  all  their  guilty  stains." 

,    And, — 

"  God  moves  in  a  mysterious  way, 
His  wonders  to  perform  ; 
He  plants  his  footsteps  in  the  sea, 
And  rides  upon  the  storm^" 

Dr.  Doddridge,  the  eminent  scholar  and  writer, 
was  afflicted  in  a  similar  manner  to  Cowper. 
The  north  winds  of  affliction  in  his  case,  as  in 
that  of  Cowper  and  others,  caused  the  fragrance 
from  the  Lord's  garden  to  be  wafted  very  far  off, 
to  cheer  and  comfort  the  hearts  of  God's  saints. 

Instances  like  the  foregoing  might  be  given 
without  number;  but  let  these  suffice.  They 
demonstrate  the  fact  we  wish  to  make  prominent 
in  this  chapter. 

It  will  be  seen,  then,  that  while  in  other  chap- 
ters in  this  book  we  have  shown  the  beneficial 
results  of  affliction  to  the  afflicted  believer  him- 
self, in  this  chapter,  and  under  the  similitude  of 
the  scripture  we  are  considering,  the  benefits  of 
affliction  to  others  is  our  main  object.  Times  of 
affliction  are  the  believer's  best  opportunities  for 
glorifying  God.  Patient,  uncomplaining  submis- 
sion, or  joyful  acceptance  of  the  affliction,  which 
it  is  our  privilege  to  attain  unto,  will  do  more  to 


174  CLUSTERS  FROM  ESHCOL. 

promote  the  divine  glory,  by  magnifying  God's 
grace  in  its  power  to  save,  to  sustain,  to  deliver, 
and  to  lift  above  the  pain  and  depression  incident 
to  severe  affliction,  than  all  the  active  service  we 
can  possibly  render  in  health  and  prosperity.  To 
be  tossed  by  tempests  and  severe  storms,  and  yet 
cleaving  fast  to  God;  to  be  in  a  condition  of 
severe  suffering,  and  yet  calm,  peaceful,  and  even 
joyful, — this  brings  more  glory  to  God  than  all 
else  we  can  do. 

Says  the  pious  Bonar,  "  Angels  can  glorify  God 
much  in  heaven  amidst  its  glory  and  blessedness; 
but  oh,  not  half  so  much  as  we  can  do  on  earth 
amid  suffering  and  shame." 

Says  Macduff,  "In  affliction  you  can  glorify 
God  in  a  way  angels  can  not  do  in  a  world  where 
no  trial  is.  They  can  glorify  God  only  with  the 
crown;  you  can  glorify  him  with  the  cross,  and 
the  prospect  of  the  crown  together." 

But  it  is  sanctified  affliction  only  which  brings 
the  precious  results  we  have  stated.  If  God's 
chastenings  are  not  willingly  accepted  and  pa- 
tiently borne  they  will  tend  neither  to  our  own 
advantage  nor  to  the  good  of  others.  Let  all, 
then,  who  are  passing  through  seasons  of  severe 
affliction  see  well  to  it  that  they  do  not  fail  to 
secure  a  larger  share  of  "the  peaceable  fruits  of 


CLUSTERS  FROM  ESHCOL.  175 

righteousness,"  a  more  advanced  degree  of  God's 
holiness,  which  they  are  intended  to  produce,  as 
well  as  grace  to  exemplify  the  patience,  submis- 
sion, and  even  joyful  acceptance  of  trials,  by 
which  God  is  glorified  and  others  benefited. 

Dear  afflicted  saint,  art  thou  called  to  suffer 
long  and  severely  upon  the  bed  of  languishing, 
and  have  wearisome  days  and  sleepless  nights 
been  "  appointed  "  to  thee  ?  Have  thy  worldly 
possessions,  upon  which  perhaps  thou  wert  lean- 
ing too  strongly  for  thy  soul's  good,  been  swept 
away  from  thee  by  the  devouring  fire,  or  the 
wickedness  or  frailty  of  thy  fellow-men  ?  Or  has 
the  light  of  thine  eyes,  the  desire  of  thy  heart, 
gone  to  the  grave,  no  more  to  be  seen  until  Jesus 
comes  and  brings  all  his  loved  ones  with  him, 
turning  thy  earthly  home  into  a  wilderness,  lest 
its  joys  and  blessed  associations  should  steal  away 
thy  heart  from  the  house  of  many  mansions  in 
the  skies?  Has  prop  after  prop  of  the  earthly 
scaffolding,  upon  which  thou  hast  been  relying, 
been  forced  to  totter  and  fall,  leaving  thee  to 
learn  that  the  peace  of  the  world  will  suffice  only 
for  days  of  health  and  prosperity,  but  is  utterly 
inadequate  in  the  hour  of  adversity?  These  are 
some  of  the  rods  which  our  heavenly  Father  is 
laying  upon  us.     They  have  been  familiar  to  the 


176  CLUSTERS  FROM  ESHCOL. 

saints  in  every  age.  The  path  of  suffering  and 
sorrow  is  not  an  unfrequented  way.  All  God's 
saints  in  every  age  have  trodden  it.  Their  foot- 
steps can  yet  be  seen.  "Do  not  look,  then,  for  a 
situation  without  crosses.  Be  not  anxious  about 
*  smooth  paths,'  immoderate  earthly  enjoyments, 
unbroken  earthly  prosperity.  Write  upon  them, 
^BewareJ  You  may  live  to  see  them  become 
your  greatest  trials."  God  loves  us  too  much  to 
permit  us  to  have  an  unbroken  sunshine  upon 
our  earthly  life.  His  chastisements  may  seem  to 
speak  of  wrath;  but  they  are  all  of  love.  The 
rod  of  wrath  is  never  used  upon  his  children ;  it 
is  reserved  for  incorrigible  sinners  only,  and  then 
but  sparingly.  Oh,  how  it  sweetens,"  said  one, 
"  all  Our  blessings,  and  alleviates  all  our  sorrows, 
to  regard  both  as  emanations  from  a  loving  Fa- 
ther's hand." 

But  will  God  permit  his  children  to  suffer  un- 
necessarily, or  any  severer,  or  longer  than  the 
object  he  has  in  view  may  require  ?  "  He  know- 
eth  our  frame ;  he  remembereth  that  we  are  dust." 
"  He  stayeth  his  rough  wind  in  the  day  of  the 
east-wind."  He  has  said,  "  I  will  not  contend  for- 
ever, neither  will  I  be  always  wroth:  for  the 
spirit  should  fail  before  me,  and  the  souls  which 
I  have  made."    (Isaiah  Ivii.  16.) 


CLUSTERS  FROM  ESHCOL.  177 

My  reader,  are  you,  with  the  writer,  drinking 
affliction's  bitter  cup  ?  Have  the  north-winds  of 
adversity  been  let  loose  upon  thee?  Then  thy 
God  contemplates  some  greater  good,  some  more 
advanced  state  of  grace  for  thee.  Or,  perhaps, 
the  sphere  of  thy  usefulness  heretofore  has  been 
too  limited,  and  God  intends,  by  these  cold  winds, 
to  enlarge  it.  Be  not  then  afraid  of  the  cold 
blasts  which  beat  upon  thee.  Thou  as  much 
needest  the  sharp  blasts  of  trial  to  develop  thy 
graces,  as  thou  needest  the  south- wind  of  love  and 
mercy  to  foster  and  increase  them.  Canst  thou 
not,  then,  respond  to  the  invocation  of  our  text 
and  say, — "  Awake,  0  north  wind  ;  and  come, 
thou  south ;  blow  upon  my  garden,  that  the  spices 
thereof  may  flow  out." 

I  will  close  this  chapter  with  the  following  ob- 
servations : 

(1.)  God's  sovereignty,  or  right  to  use  his  chil- 
dren so  as  to  promote  his  glory  and  lead  others 
unto  himself,  is  absolute  and  unquestioned. 

The  Lord  Jesus  Christ  is  the  world's  only  hope. 
He  is  yet  on  trial  before  the  children  of  men,  and 
his  professed  friends  are  his  representatives.  The 
world  will  judge  of  Christ  and  his  religion  by 
what  they  see  in  the  spirit,  conduct,  and  lives  of 
his  professed  friends.     Hence  Jesus  says,  "  Ye  are 

12 


178    .      CLUSTERS  FROM  ESHCOL. 

my  witnesses !  "  If,  then,  God  can  be  glorified 
and  souls  be  saved  by  subjecting  believers  to  cir- 
cumstances of  trial  and  affliction,  in  wbich  the 
advantages  of  religion  and  the  preciousness  of  its 
graces  are  manifested,  it  is  his  indisputable  right 
so  to  do.  Believers  thus  used  to  promote  the 
divine  glory,  and  the  welfare  of  their  fellow-men, 
should  count  it  an  honor. 

.  (2.)  Every  individual  who  takes  upon  him  a 
profession  of  religion  is  under  obligations  to  so 
avail  himself  of  the  provisions  of  grace  as  to 
have  them  do  for  him  all  they  possibly  can,  that 
he  thereby  may  be  the  better  able  to  glorify  God 
and  benefit  his  fellow-men.  He  should  also  be 
willing  to  undergo  any  course  of  discipline,  how- 
ever severe  and  afflictive,  which  tends  to  the  re- 
sults stated.        .         . 

(3.)  How  inexpressibly  precious  must  that 
grace  be  which  can  accomplish  results  so  great,  so 
grand,  and  fraught  with  interests  extending  into 
all  future  time  and  eternity. 

Consider  the  symbols  employed  in  the  Script- 
ures to  represent  man's  moral  state  without  grace. 
A  diseased  body  from  the  crown  of  the  head  to 
the  sole  of  the  foot  (Isa.  i.  6.) ;  a  body  dead,  and 
in  a  state  of  corruption  (Eph.  v.  4.) ;  a  cage  filled 
with  unclean  birds  (Jer.  v.  27.) ;  a  fountain  send- 


CLUSTERS  FROM  ESHCOL.  179 

ing  forth  all  manner  of  uncleanness  and  impurity 
(Mark  vii.  21-23.) ;  a  blasted,  cursed  soil,  bearing 
only  pernicious  and  deadly  weeds  (Gal.  v.  19-21). 
Consider  then  the  symbol  used  to  represent  that 
same  heart,  under  the  influence  of  God's  Holy 
Spirit, — a  garden,  producing  the  precious  and  fra- 
grant spices  already  enumerated,  sending  forth 
their  fragrance  to  bless  and  save  others.  Consider 
all  this,  in  connection  with  the  great  events  of. 
the  interminable  future,  for  which  the  process  of 
discipline,  by  the  methods  we  have  stated,  are 
but  preparatory ;  and  then  weigh  against  this  the 
comparative  fewness  of  thy  trials,  the  lightness 
thereof  as  compared  with  those  of  the  Savior 
and  some  of  his  followers  in  other  ages,  and  the 
shortness  of  time  in  which  they  are  to  be  endured 
as  compared  with  the  eternity  of  bliss  beyond; 
and  then  decide  whether  or  not  trials  and  afflic- 
tions are  blessings  rather  than  evils. 


CHAPTER  IX. 

A  ROYAL  SUFFERER. 

"  But  Hezekiah  rendered  not  again  according  to  the  benefit 
done  unto  him."    (II.  Chron.  xxxii.  25.) 

In  considering  the  spirit  and  conduct  of  the 
Old  Testament  saints  as  examples  of  patience 
under  affliction,  as  directed  by  the  Apostle  James 
(v.  10.),  we  have  learned  that  while  those  eminent 
men  possessed  much  of  the  grace  of  patient  sub- 
mission, they  also  exhibited  much  dejection  and 
other  evidences  of  human  weakness  under  suffer- 
ing. The  circumstances  connected  with  the  case 
of  Hezekiah,  king  of  Judah,  his  weakness  under 
affliction,  his  restoration  in  answer  to  prayer,  and 
his  subsequent  inconsistences,  are  given  with  so 
much  minuteness  in  the  Scriptures  as  to  suggest 
the  propriety  of  devoting  a  chapter  to  a  further 
consideration  thereof. 

In  order  that  we  may  have  all  the  facts  con- 
nected with  the  case  of  this  eminent  servant  of 
God,  a  careful  perusal  of  the  following  scriptures 


CLUSTERS  FROM  ESHCOL.  181 

is  necessary :     II.  Kings  xx.;  II.  Chron.  xxxii.  24, 
25;  Isa.  xxxviii. 

"We  quote  from  II.  Kings  as  follows :  "In  those 
days  was  Hezekiah  sick  unto  death.  And  the 
Prophet  Isaiah  the  son  of  Amoz  came  to  him, 
and  said  unto  him,  Thus  saith  the  Lord,  Set  thine 
house  in  order ;  for  thou  shalt  die,  and  not  live. 
Then  he  turned  his  face  to  the  wall,  and  prayed 
unto  the  Lord,  saying,  I  heseech  thee,  0  Lord, 
remember  now  how  I  have  walked  before  thee  in 
truth  and  with  a  perfect  heart,  and  have  done 
that  which  is  good  in  thy  sight.  And  Hezekiah 
wept  sore.  And  it  came  to  pass,  afore  Isaiah  was 
gone  out  into  the  middle  court,  that  the  word  of 
the  Lord  came  to  him,  saying.  Turn  again,  and 
tell  Hezekiah  the  captain  of  my  people.  Thus 
saith  the  Lord,  the  God  of  David  thy  father,  I 
have  heard  thy  prayer,  I  have  seen  thy  tears :  be- 
hold, I  will  heal  thee :  on  the  third  day  thou  shalt 
go  up  unto  the  house  of  the  Lord.  And  I  will 
add  unto  thy  days  fifteen  years ;  and  I  will  de- 
liver thee  and  this  city  out  of  the  hand  of  the 
king  of  Assyria ;  and  I  will  defend  this  city  for 
mine  own  sake,  and  for  my  servant  David's  sake. 
And  Isaiah  said.  Take  a  lump  of  figs.  And  they 
took  and  laid  it  on  the  boil,  and  he  recovered. 
And  Hezekiah  said  unto  Isaiah.  What  sV>oll  r.-< 


182  CLUSTERS  FROM  ESHCOL. 

the  sign  that  the  Lord  will  heal  me,  and  that  I 
shall  go  up  into  the  house  of  the  Lord  the  third 
day  ?  And  Isaiah  said,  This  sign  shalt  thou  have 
of  the  Lord,  that  the  Lord  will  do  the  thing  that 
he  hath  spoken  :  shall  the  shadow  go  forward  ten 
degrees,  or  go  back  ten  degrees  ?  And  Hezekiah 
answered,  It  is  a  light  thing  for  the  shadow  to  go 
down  ten  degrees  :  nay,  but  let  the  shadow  return 
backward  ten  degrees.  And  Isaiah  the  prophet 
cried  unto  the  Lord :  and  he  brought  the  shadow 
ten  degrees  backward,  by  which  it  had  gone  down 
in  the  dial  of  Ahaz." 

We  call  attention  to  the  following  facts  con- 
nected with  this  case : 

I.  Good  and  useful  men,  in  the  height  of  their 
usefulness,  and  at  a  time  when,  according  to  hu- 
man judgment,  their  life  and  presence  are  indis- 
pensable to  the  success  of  the  particular  work  in 
which  they  are  engaged,  are  not  exempt  from 
disabling  afflictions  and  death.  Hezekiah  was  to 
the  Jewish  people  what  Luther  was  to  the  Chris- 
tian church  and  people  of  the  sixteenth  century. 
He  was  evidently  one  of  those  chosen  instru- 
ments of  God  who  appear  at  times  upon  the  arena 
of  human  life  for  the  accomplishment  of  some 
great  work.  His  special  mission  was  to  reform 
the  evils  which  Ahab  and  others  of  his  wicked 


-==_i^'' 


CLUSTERS  FROM  ESHCOL.  183 

predecessors'  had  introduced  into  the  Jewish  wor- 
ship. For  a  full  account  of  his  piety,  his  zeal 
for  true  religion,  his  labors  to  reform  the  idola- 
trous practices  of  the  nation,  to  re-establish  the 
pure  worship  of  Jehovah,  and  to  save  the  people 
from  their  powerful  eneniies, — the  Assyrians,  who 
were  at  that  time  invadiDg  the  land,  and  threat- 
'ening  Jerusalem  itself, — see  II.  Kings  xviii.,  xix., 
II.  Chron.  xxix.,  xxxii.,  and  Isa.  xxxvi. 

And  now,  right  in  the  midst  of  his  usefulness, 
and  when  his  presence  and  authority  seemed  so 
necessary  to  complete  the  good  work  in  which  he 
was  engaged,  he  was  visited  by  sore  affliction, 
«ven  unto  death.  Strange,  indeed,  are  the  provi- 
dences of  God.  How  many  men  have  been 
taken  from  the  ministry  in  the  height  of  their 
usefulness,  while  others  whose  inefficiency  and 
v^ant  of  consecration,  rendering  them  hinderan- 
ces  rather  than  helpers,  are  left  to  cumber  the 
ground? 

"We  learn  from  this  that  no  one,  however  use- 
ful, is  indispensable  to  God  ;  and  that  though  his 
workmen  may  be  laid  aside  or  removed  by  death, 
Tiis  work  will  still  be  carried  forward  by  others, 
vrhom  he  will  call  to  his  service. 

II.  The  approach  of  death  does  not  find  every 
good  man  fully  prepared. 


184  CLUSTERS  FROM  ESHCOL. 

It  sometimes  occurs  that  God's  laborers  are  so 
intent  upon  the  work  that  their  own  hearts  are 
neglected.  Working  more  than  thej  pray,  as 
did  the  church  at  Thyatira  (Rev.  iii.  19.),  or  car- 
ing for  the  Lord's  vineyard  while  their  own  is 
neglected,  as  is  stated  in  Solomon's  Songs,  i.  6,  is 
sure  to  entail  spiritual  leanness.  Real  heart-piety, 
while  developing  its  life  and  vigor  in  active,  ear- 
nest Christian  labor,  is  best  promoted  by  closet 
duties, —  as  self-examination,  Bible-reading,  and 
secret  prayer.  These  duties  are  often  crowded 
out  into  a  small  space  by  men  actively  engaged 
in  religious  as  well  as  in  secular  work.  In  all  such 
cases  the  unexpected  approach  of  death,  as  in  the 
case  of  Hezekiah,  requires  a  further  setting  of 
the  house  in  order,  a  closer  heart-examination,  a. 
more  unreserved  commital  to  God,  and  a  clearer 
apprehension  of  his  favor.  Then  it  is  that,  like 
the  good  man  whose  conduct  we  are  considering, 
they  turn  their  faces  to  the  wall,  weep  over  their 
neglect,  and  call  upon  God  for  mercy.  And  then 
it  is,  too,  that  they  call  to  their  bedside  some 
faithful  Isaiah  to  intercede  for  them. 

The  reflections  of  Hezekiah  in  his  distress  are 
given  by  his  compeer  and  fellow-laborer,  Isaiah 
(Isa.  xxxviii.  9-22).  They  are  the  reflections  of  a 
man  looking  into  the  open  grave,  and  not  up  into 


CLUSTERS  FROM  ESHCOL.  185 

heaven  as  did  St.  Paul  just  before  his  execution 
(Titus  iv.  6-8).  The  latter  had  his  work  all  well 
done,  and  his  house  fully  in  order.  Hence  his  joy- 
ful readiness  to  depart.  The  former  was  called 
to  face  death  unexpectedly,  and  while  his  house 
was  somewhat  in  disorder.  Hence  his  confusion. 
"We  learn  from  this  the  necessity  of  looking  well 
to  our  own  hearts,  lest  we,  too,  meet  with  a  simi- 
lar surprise. 

III.  The  solemn  retrospect  which,  if  the  men- 
tal state  does  not  preclude,  is  sure  to  come  at  the 
approach  of  death. 

The  Savior  himself  when  approaching  the  pe- 
riod of  his  death,  looked  hack  over  his  earthly 
life,  as  well  as  to  the  future,  and  exclaimed,  "  I 
have  glorified  thee  on  the  earth  :  I  have  finished 
the  work  which  thou  gavest  me  to  do.  And  now, 
0  Father,  glorify  thou  me  with  thine  own  self 
with  the  glory  which  I  had  with  thee  before  the 
world  was."    (John  xvii.  4,  5.) 

St.  Paul — in  what  is  probably  his  last  written 
words  —  said  to  Timothy  (II.  Timothy  iv.  6-8.), 
"  I  am  now  ready  to  be  ofi:ered,  and  the  time  of 
my  departure  is  at  hand.  I  have  fought  a  good 
fight,  I  have  finished  my  course,  I  have  kept  the 
faith :  henceforth  there  is  laid  up  for  me  a  crown 
of  righteousness,  which  the  Lord,  the  righteous 


186  CLUSTERS  FROM  ESHCOL. 

Judge,  shall  give  me  at  that. day :  and  not  to  me 
only,  but  unto  all  them  also  that  love  his  appear- 
ing-" 

Hezekiah's  retrospect  was;  "I  beseech  thee,  0 

Lord,  remember  now  how  I  have  walked  before 
thee  in  truth  and  with  a  perfect  heart,  and  have 
done  that  which  is  good  in  thy  sight."  (II.  Kings 
XX.  3.) 

His  prospect  has  been  given  already,  as  previ- 
ously quoted.  It  was  written  by  himself,  though 
recorded  in  the  sacred  annals  by  Isaiah.  Had  his 
illness  terminated  in  his  death,  as  was  expected, 
doubtless  his  victory  over  all  his  fears  would  have 
speedily  followed  his  prayers  and  tears. 

It  will  be  observed  that  each  of  these  persons, 
while  recalling  their  past  labors  in  the  cause  of 
God  with  evident  pleasure  and  comfort,  did  not 
urge  them  as  the  ground  of  their  hopes  for  the 
future.  They  looked  for  their  reward  as  a  gift 
rather  than  as  the  price  of  their  work.  ''The 
wages  of  sin  is  death,  but  the  gift  of  God  is  eternal 
lifer 

All  men  will  at  the  approach  of  death — unless 
their  mental  state  is  such  as  to  preclude  it — have 
this  solemn  retrospect  and  prospect.  Then,  if 
never  before,  will  their  judgment  upon  their  past 
actions  be  honest  and  sincere.     To  the  devoted 


CLU&TERS  FROM  ESHCOL.  187 

and  faithful  it  will  be  the  source  of  untold  com- 
fort. To  the  unfaithful  and  unconsecrated  it  will 
be  the  occasion  of  deep  self-condemnation  and 
penitence.  To  the  wicked  it  will  cause  unuttera- 
ble confusion  and  remorse.  Oh,  at  that  moment- 
ous hour  to  be  able  to  say  with  the  Savior,  "i" 
have  finished  the  work  which  thou  gavest  me  to  do^^ 
or  with  St.  Paul,  '''-I have  finished  my  course^^  will 
occasion  more  comfort  than  if  we  had  the  uni- 
verse at  our  disposal. 

"  How  pleasant  'tis,  when  life  is  run, 

And  never  more  our  steps  shall  roam, 
To  say  with  joy,  our  work  is  done, 
And  we  are  going  home. 

"  How  pleasant  'tis,  our  sorrows  past, 

With  better,  brighter  worlds  in  view. 
To  give  one  parting  look,  the  last, 
And  say  with  joy,  Adieuy 

TV.  The  resort  of  the  righteous,  at  the  ap- 
proach of  death. 

St.  James  says,  "  Is  any  among  you  afflicted  ? 
let  him  pray."  Desiring  to  be  undisturbed  by  the 
world,  from  which  he  was  about  to  be  separated, 
Hezekiah  "  turned  his  face  to  the  wall  and  pray- 
ed." And,  as  is  the  case  everywhere  under  such 
circumstances,  other  good  men  came  to  his  bed- 
side to  sympathize  and  pray  with  him.  United 
in  their  labors  for  the  reformation  of  the  people, 


188  CLUSTERS  FROM  ESHCOL. 

and  in  their  prayers  for  deliverance  from  their 
enemies  (11.  Chron.  xxxii.  20.),  Isaiah  and  Heze- 
kiah  now  conjointly  called  upon  God  for  the  life 
of  the  latter.  God  heard  and  regarded  their  cries^ 
and  the  king's  life  was  prolonged.  . 

y.  Notwithstanding  Hezekiah's  life  was  spar- 
ed in  answer  to  prayer,  the  proper  means  must 
still  be  used. 

By  Isaiah's  direction  figs  were  applied  to  Heze- 
kiah's boil,  which  occasioned  his  illness.  God 
sometimes  works  independently  of  means;  but 
usually  in  connection  with  them.  We  have  no 
warrant  in  the  Scriptures  to  expect  divine  inter- 
position while  the  necessary  means  are  unem- 
ployed. "  God  is  a  very  present  help  in  trouble." 
This  promise  of  divine  assistance  does  not  super- 
sede the  necessity  to  help  ourselves.  To  neglect 
the  usual  means,  expecting  God  to  interpose  mi- 
raculously, is  presumption. 

VI.  Hezekiah,  like  many  others,  betrayed  his 
incredulity  and  unbelief. 

When  Isaiah  informed  him  that  he  was  about 
to  die  he  accepted  the  statement,  and  set  about 
the  work  of  preparation.  When,  by  God's  direc- 
tion, the  prophet  informed  him  that  his  life  would 
be  prolonged  he  refused  to  believe  it,  and  desired 
some   sign  to   confirm  the   statement.      Strange 


CLUSTERS  FROM  ESHCOL.  189 

weakness  of  human  nature !  It  is  a  peculiarity 
as  universal  as  the  race.  Said  Hezekiah,  "  What 
shall  be  the  sign  that  the  Lord  will  heal  me?" 
**  What  sign  shewest  thou  that  we  may  see  and 
believe?"  said  the  quibbling  Pharisees  to  Jesus. 
God  is  worthy  to  be  believed  upon  his  own  verac- 
ity, without  signs  and  pledges  in  confirmation  of 
his  word.  'No  greater  insult  could  be  offered  to 
any  one  than  to  question  his  veracity ;  yet  even 
good  men — like  Hezekiah  —  are  guilty  of  this 
crime  against  God. 

VII.  Under  peculiar  circumstances,  like  those 
under  which  Hezekiah  was  placed,  God  some- 
times condescends  to  gratify  even  the  weaknesses 
of  his  servants.  He  made  the  shadow  go  back- 
ward ten  degrees  upon  the  dial  of  Ahaz,  as  de- 
manded by  the  king. 

For  an  account  of  a  similar  condescension  to 
satisfy  the  credulity  of  another  eminent  servant 
of  God,  see  Judges  vi.  36-40. 

YIII.  The  resort  of  the  righteous  when  raised 
up  from  a  bed  of  affliction. 

Hezekiah  went  up  to  the  house  of  God  on  the 
third  day  thereafter,  to  render  public  thanksgiv- 
ing to  God  for  his  restoration.  It  is  right  and 
proper  that  God's  merciful  deliverances  should  be 
pu^Mly   and   formally   acknowledged;    and   the 


190  CLUSTEKS  FKOM  ESHCOL, 

house  of  God  is  the  proper  place  to  make  such 
acknowledgment. 

IX.  Persons  restored  to  health  from  severe 
affliction  sometimes  are  guilty  of  great  indiscre- 
tion. 

The  king  of  Bahylon  sent  messengers  with  a 
present  and  congratulations  to  Hezekiah  upon  his 
recovery,  when  he  very  imprudently  showed  them 
the  rich  contents  of  his  treasure-house.  For  this 
indiscretion  the  land  was  afterward  invaded,  and 
the  people  and  their  treasures  were  carried  cap- 
tive into  Babylon.     (II.  Kings  xx.  12^1 8.) 

X.  Yows  and  resolutions  made  in  affliction 
and  at  the  supposed  approach  of  death  are  not 
always  kept  after  restoration  to  health.  In  II. 
Chronicles  xxxii.  25  it  is  recorded,  "  But  Heze- 
kiah rendered  not  again  according  to  the  benefit 
done  unto  him ;  for  his  heart  was  lifted  up :  there- 
fore there  was  wrath  upon  him,  and  upon  Judah 
and  Jerusalem." 

XI.  Notwithstanding  all  the  weakness  betray- 
ed by  Hezekiah  during  and  after  his  affliction,  he 
finally  died  in  peace  and  honor,  and  now  rests 
with  his  fathers.     (II.  Kings  xx.  21.) 


CHAPTER  X. 

god's   PROVIDENTIAIi  CARE  OF   HIS  PEOPLE. 

"  The  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears 
are  open  unto  their  prayers."    (I.  Peter  iii.  12.) 

The  Scriptures  abound  with  assurances  of  God's 
fatherly  compassion  and  care  for  his  children 
under  all  the  circumstances  of  trial  and  want  and 
danger  through  which  they  are  called  to  pass  in 
this  life.  These  assurances  are  usually  clothed  in 
language  and  metaphor  of  the  most  tender  and 
expressive  character,  evidently  for  the  purpose  of 
impressing  us  with  the  minuteness  of  that  atten- 
tion and  the  unfailing  constancy  of  his  love. 

Having  considered,  under  appropriate  heads, 
many  of  the  scriptures  which  relate  to  the  per- 
sonal and  bodily  afflictions  of  believers,  it  seems 
right  and  proper  to  devote  a  chapter  to  the  con- 
sideration of  some  of  those  which  relate  more 
especially  to  God's  providential  dealings  with  his 
children.  This  class  of  scriptures  is  so  large 
and   varied,   embracing    almost   every   exigency 


192  CLUSTERS  FROM  ESHCOL. 

which  can  befall  the  Christian,  that  it  will  be 
necessary  to  utilize  them  in  the  following  sum- 
mary manner : 

I.  There  is  a  class  of  scriptural  promises  and 
assurances  which  are  to  be  understood  as  condi- 
tional; that  is  to  say,  their  fulfillment  may  not 
always  be  in  the  precise  manner  we  might  expect, 
or  that  the  phraseology  in  which  they  are  clothed 
would  lead  us  to  anticipate. 

The  following  are  of  this  class  : 

"  Thou  shalt  preserve  me  from  trouble ;  thou 
ehalt  compass  me  about  with  songs  of  deliver- 
ance."    (Psalms  xxxii.  7.) 

"  Call  upon  me  in  the  day  of  trouble :  I  will 
deliver  thee,  and  thou  shalt  glorify  me."  (Psalms 
1. 15.) 

"He  shall  deliver  thee  from  the  snare  of  the 
fowler,  and  from  the  noisome  pestilence."  "  A 
thousand  shall  fall  at  thy  side,  and  ten  thousand 
at  thy  right  hand;  but  it  shall  not  come  nigh 
thee."  "  There  shall  no  evil  befall  thee,  neither 
ehall  any  plague  come  nigh  thy  dwelling."  (Ps. 
xci.  3,  7,  10.) 

These  scriptures,  and  all  others  of  a  similar 
character,  promising  exemption  from  trouble,  af- 
fliction, or  prevailing  epidemic,  are  conditional  to 
the  will  of  God)  for  it  is  a  fact  that  the  righteous 


CLUSTERS  FROM  ESHCOL.  193 

have  many  and  severe  trials,  meet  with  the  acci- 
dents usual  to  this  life,  and  fall  a  prey  to  epidem- 
ics, as  well  as  the  wicked.  Joh  and  David  and 
Jeremiah  and  Daniel  and  the  apostles  were  all 
good  men,  and  yet  they  were  sorely  afflicted,  per- 
secuted, and  tried.  The  fact  taught  in  these 
scriptures  is,  that  in  all  cases  of  affliction  or  trial 
the  righteous  have  the  advantage  over  the  wicked, 
that  when  it  will  be  for  the  greater  good  of  the 
individual  to  be  exempted  he  shall  have  exemp- 
tion ;  and  when  his  best  interests  can  be  best  pro- 
moted by  suffering  for  a  time,  suffering  will  be 
permitted,  but  overruled  in  the  end  for  his  eter- 
nal gain.  In  either  case,  it  is  the  greatest  good  of 
the  individual  that  determines  the  question  of  suf- 
fering or  exemption.  "Were  it  not  so,  and  were 
these  promises  of  Grod  absolute  and  uncondi- 
tional, the  Christian  would  fail  to  receive  the  rich 
blessings  which  only  -come  through  affliction.  In- 
finite love  and  wisdom,  securing  us  against  error 
or  loss  or  undue  suffering,  holds  our  destiny. 
Under  all  circumstances,  then,  however  threaten- 
ing the  storm,  however  afflicting  the  providence, 
however  severe  the  epidemic,  we  have  the  assur- 
ance that  God's  eye  of  compassion  is  upon  us, 
and  his  providence  orders  and  controls  every- 
thing relating  to  us.  The  word  chance  is  not 
found  in  God's  vocabulary.  13 


194  CLUSTERS  FROM  ESHCOL. 

"  O  God,  thou  knowest  what  is  best ; 
And  as  my  weakness  can  not  see 
What  things  will  make  my  spirit  blest, 
Help  me  to  leave  my  choice  with  thee^ 

II.   There  are  promises  which  are  absolute,  as, — 

"  The  Lord  also  will  be  a  refuge  for  the  oppress- 
ed, a  refuge  in  Crimes  of  trouble."  (Psalms  ix.  9.) 

"  In  the  time  of  trouble  he  shall  hide  me  in  his 
pavilion :  in  the  secret  of  his  tabernacle  shall  he 
hide  me;  he  shall  set  me  up  upon  a  rock."  (Ps, 
xxvii.  5.) 

"  Thou  shalt  hide  them  in  the  secret  of  thy 
presence  from  the  pride  of  man :  thou  shalt  keep 
them  secretly  in  a  pavilion  from  the  strife  of 
tongues."     (Psalms  xxxi.  20.) 

"  The  salvation  of  the  righteous  is  of  the  Lord: 
he  is  their  strength  in  the  time  of  trouble."  (Ps. 
xxxvii.  39.) 

"  Cast  thy  burden  upon  the  Lord,  and  he  shall 
sustain  thee :  he  shall  never  suffer  the  righteous 
to  be  moved."     (Psalms  Iv.  22.) 

"  He  shall  cover  thee  with  his  feathers,  and 
under  his  wings  shalt  thou  trust."  "He  shall 
give  his  angels  charge  over  thee,  to  keep  thee  in 
all  thy  ways."  "  He  shall  call  upon  me,  and  I 
will  answer  him :  I  will  be  with  him  in  trouble ;  I 
I  will  deliver  him,  and  honor  him.  "(Ps.alms  xci. 
4, 11, 15.) 


CLUSTERS  FROM  ESHCOL.  195 

"He  giveth  power  to  the  faint;  and  to  them 
that  have  no  might  he  increaseth  strength."  (Isa. 
xl.  29.) 

"  The  Lord  is  good,  a  strong  hold  in  the  day  of 
trouble;  and  he  knoweth  them  that  trust  in  him." 
(JSTahum  i.  7.) 

"  As  the  mountains  are  round  about  Jerusalem, 
so  the  Lord  is  round  about  his  people  from  hence- 
forth even  forever."     (Psalms  cxxv.  2.) 

These  passages,  with  all  others  of  a  similar 
character,  are  absolute;  and  their  fulfillment  in 
every  case  may  be  relied  upon.  They  are  like  so 
many  checks  upon  the  divine  fullness,  which  we 
may  present  at  any  time  in  full  confidentje  that 
they  will  be  promptly  honored.  These  absolute 
promises  differ  from  those  of  a  conditional  char- 
acter in  this,  that  the  thing  specially  promised 
shall  be  given.  In  the  former,  God  reserves  the 
right  to  decide  what  will  be  best  for  us.  An  emi- 
nent writer  remarks  that  if  we  ask  God  for  silver, 
and  silver  is  not  given,  it  will  be  gold ;  if  we  ask 
for  gold,  and  gold  is  withheld,  God  will  give  us 
diamonds.  He  is  always  as  good  as  his  promises, 
and  often  still  better. 

III.  God's  fatherly  concern  for  his  children 
expressed  by  symbols. 

"Like  as  a  father  pitieth  his  children,  so  the 


196  CLUSTERS  FROM  ESHCOL. 

Lord  pitieth  them  that  fear  him.  For  he  know- 
eth  our  frame ;  he  remembereth  that  we  are  dust." 
(Psalms  ciii.  13,  14.) 

^'  I  will  be  a  father  unto  you,  and  ye  shall  be 
my  sons  and  daughters,  saith  the  Lord  Al- 
mighty."    (II.  Cor.  vi.  18.) 

.  "  Can  a  woman  forget  her  sucking  child,  that 
she  should  not  have  compassion  on  the  son  of 
h^r  womb  ?  yea,  they  may  forget,  yet  will  I  not 
forget  thee."     (Isa.  xlix.  15.) 

Traveling  once  in  the  cars,  I  observed  a  woman 
sitting  near  me  who  had  her  child  nicely  laid  on 
the  seat  in  front  of  her,  which  she  had  turned 
toward  her.  It  was  sweetly  sleeping;  and  her 
eyes  were  constantly  upon  it.  At  a  late  hour  in 
the  night  the  child  awoke,  and,  perhaps,  alarmed 
at  the  strange  scenes  around  it,  began  to  cry.  The 
mother  took  it  in  her  arms  and  pressed  it  to  her 
heart,  and  by  those  ways  which  only  a  mother 
can  use,  soothed  and  calmed  it,  and  soon  it  fell 
asleep  again.  I  thought  of  the  scriptural  use 
made  of  parental  and  maternal  love  to  express 
God's  concern  for  his  children,  especially  of  the 
words  of  Isaiah  Ixvi.  13  — "  as  one  whom  his 
mother  comforteth,  so  will  I  comfort  you." 

It  is  related  that  at  the  time  of  the  wreck  of 
the  steamer  Kent  every  mother  on  board  instiGct- 


CLUSTERS  FROM  ESHCOL.  197 

ivelj  caught  to  her  arms  her  youngest  child.  A 
minister  of  the  gospel  relates  that  having  occa- 
sion to  move  his  library  from  a  room  on  the 
ground-floor  to  an  upper  room,  his  little  son  in- 
sisted on  helping  him.  He  at  length  gave  him  a 
small  book  to  carry;  but  he  insisted  on  having  a 
larger  one.  To  satisfy  him  he  gave  him  a  larger 
book,  which  he  succeeded  in  carrying  to  the  foot 
of  the  stairs,  when,  unable  to  carry  it  farther,  he 
began  to  cry.  The  minister  was  compelled  to 
carry  both  the  boy  and  the  book.  So  God  often 
carries  both  his  children  and  their  burdens. 

"Would  we  know  the  scriptural  estimate  of  the 
strength  and  tenderness  of  paternal  love?  Eead 
our  Lord's  own  delineation  of  it  in  Luke  xv. 

IV.  God's  providential  interposition  for  the 
safety  of  his  children. 

"He  shall  cover  thee  with  his  feathers,  and 
under  his  wings  shalt  thou  trust."  (Psalms  xci.  4.) 

"  The  angel  of  the  Lord  encampeth  round  about 
them  that  fear  him,  and  delivereth  them."  (Psalms 
xxxiv.  7.) 

"As  the  mountains  are  round  about  Jerusalem, 
so  the  Lord  is  round  about  his  people  from  hence- 
forth even  forever."     (Psalms  cxxv.  2.) 

From  a  book  published  by  the  Society  of  the 
Friends,  entitled,  "  Musings  and  Memoirs,"  I  con- 


198  CLUSTERS  FROM  ESHCOL. 

dense  the  following  statement:  A  gentleman 
residing  in  Philadelphia  was  about  to  go  upon  a 
journey  to  a  distant  place.  Taking  a  seat  in  a 
car  at  the  Kensington  depot  he  felt  a  strong  im- 
pression to  change  his  seat.  Without  stopping 
to  reason  about  the  impression  he  at  once  obeyed 
the  inward  monitor,  and  at  considerable  difficulty, 
because  of  the  crowded  condition  of  the  cars,  took 
another  seat.  Just  as  the  train  was  leaving  the 
depot  a  stone,  hurled  by  some  one,  came  crashing 
through  the  window,  breaking  the  glass  to  pieces 
and  destroying  the  panel  on  the  opposite  side.  A 
fellow  -  passenger,  who  had  observed  the  man 
changing  his  seat,  and  seeing  that  thereby  his 
life  was  no  doubt  saved,  went  to  him  and  asked 
him  why  he  left  that  seat.  He  told  him  of  the 
impression  wrought  in  his  mind,  and  attributed  it 
to  the  providence  of  God. 

"William  Penn  relates  in  his  writings  that  when 
in  Ireland  he  met  a  Christian  woman  who  told 
him  that  when  the  city  of  Cork  was  invested  by 
King  William's  army  she  and  her  little  daughter 
were  sitting  at  a  certain  place,  when  she  was 
strangely  seized  with  a  sudden  fear  and  a  strong 
impulse  to  move  away  from  where  she  was  sit- 
ting. Immediately  after  she  and  her  child  had  left 
the  place  a  cannon-ball  struck  the  seat,  tearing  it 


CLUSTEHS  FROM  ESHCOL.  199 

all  to  pieces.  She  also  attributed  her  preservation 
to  the  providential  interposition  of  her  heavenly 
Father. 

Horace  Bushnell,  in  his  "ITature  and  the  Super- 
natural," relates  that  a  wealthy  man  of  Califor- 
nia— Captain  Yount — twice  dreamed  in  one  night 
that  he  saw  a  company  of  emigrants  perishing  in 
the  snow  on  the  mountain.  He  related  his  dreams 
to  an  old  hunter,  and  described  to  him  the  ap- 
pearance of  the  place  where  the  emigrants  were 
snowed  in,  as  it  appeared  to  him  in  his  dream. 
The  hunter  at  once  recognized  the  place  as  Car- 
son-Yalley  Pass.  To  the  astonishment,  and  against 
the  protests  of  many.  Captain  Yount  dispatched 
a  company  of  men  with  mules,  blankets,  and 
provisions  to  the  place  designated, — one  hundred 
and  fifty  miles  distant.  Arriving  there,  they  found 
a  company  of  emigrants  in  exactly  the  perilous 
condition  in  which  they  appeared  to  Captain 
Yount  in  his  dream.  The  emigrants  were  rescu- 
ed, and  ever  after  looked  upon  Captain  Yount  as 
their  deliverer.  Of  the  truthfulness  of  this  occur- 
rence it  is  said  there  is  no  doubt,  as  many  of  the 
emigrants  and  their  descendants  are  yet  living 
witnesses. 

It  is  related  of  an  eminent  Christian,  whose 
name  has  escaped  my  memory,  that  he  dreamed 


200  CLUSTERS  FROM  ESHCOL. 

that  having  died,  he  was  ushered  into  an  ante- 
room before  entering  into  heaven.  While  there, 
he  was  astonished  to  see  a  panoramic  history  of 
his  own  hfe  pictured  upon  the  walls  of  the  room. 
Having  satisfied  himself  after  examination  of  the 
faithfulness  of  the  record,  and  remembering  that 
he  had  come  near  losing  his  life  by  having  been 
thrown  from  his  horse,  he  sought  in  the  proper 
place  in  the  panorama  for  this  event.  Great  was 
his  surprise  and  gratitude  to  God  when  he  saw  it 
faithfully  depicted,  and  God's  guardian  angels 
shielding  him  from  harm. 

Y.  God's  providential  care  for  his  children  in 
times  of  want. 

"  Behold  the  fowls  of  the  air :  for  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns ;  yet 
your  heavenly  Father  feedeth  them.  Are  ye  not 
much  better  than  they  ? "     (Matt.  vi.  26.) 

"  Are  not  &ve  sparrows  sold  for  two  farthings, 
and  not  one  of  them  is  forgotten  before  God? 
But  even  the  very  hairs  of  your  head  are  all 
numbered.  Fear  not  therefore :  ye  are  of  more 
value  than  many  sparrows."     (Luke  xii.  6,  7.) 

The  following  illustrations  of  God's  providen- 
tial care  of  his  needy  children  are  taken  from  the 
book  previously  referred  to  :  A  number  of  fami- 
lies   emigrated   from    Pennsylvania   to    Canada, 


CLUSTERS  FROM  ESHCOL.  201 

where,  during  their  first  winter,  owing  to  the 
severity  of  the  cold,  the  depth  of  the  snow,  and 
the  scarcity  of  provisions,  they  were  in  danger  of 
starving..  Their  only  resource  for  a  long  time 
was  the  bark  of  the  slippery  elm  and  bass-wood, 
from  which  they  made  a  kind  of  jelly  which  suf- 
ficed to  support  life.  At  the  approach  of  spring 
their  affliction  increased,  for  the  jelly  made  of  the 
elm  and  bass-wood  sickened  them.  In  their  ex- 
tremity they  collected  together  and  called  upon 
God  in  prayer  to  deliver  them  from  impending 
starvation.  Whilst  thus  sitting  together  and  call- 
ing upon  God  a  pigeon  alighted  on  a  tree  near 
by.  It  was  caught,  and  the  broth  made  from  it 
kept  them  alive.  The  next  day  another  pigeon 
was  taken,  and  so  on  for  fourteen  days  in  s acces- 
sion. On  the  fifteenth  day  no  pigeon  came.  One 
of  the  children  who  was  lying  in  bed  from  weak- 
ness occasioned  by  the  want  of  food,  inquired  if 
the  Great  Spirit  was  angry  that  he  did  not  send 
any  more  pigeons  ?  Death  again  seemed  inevita- 
ble, when  one  of  the  men  returned  from  a  neigh- 
boring stream  and  reported  that  the  ice  had  given 
way,  and  fish  enough  to  sustain  life  could  be 
caught.  In  this  way  God  kept  those  pious  emi- 
grants from  starving  until  the  return  of  spring 
and  summer,  when  their  wants  were  supplied  by 
the  ordinary  means. 


202  CLUSTEBS  FROM  ESHCOL. 

Thomas  Fuller  in  his  writings  relates  the  fol- 
lowing incident :  "  When  the  city  of  Exeter  was 
besieged  by  the  parliamentary  forces,  so  that 
only  the  south  side  thereof  toward  the  sea  was 
open  into  it,  incredible  numbers  of  larks  were 
found  in  that  open  quarter,  for  multitudes  like 
quails  in  the  wilderness,  though,  blessed  be  God, 
unlike  them  both  in  cause  and  effect,  as  not  sent 
for  man's  destruction,  nor  with  God's  anger,  as 
appeared  by  the  safe  digestion  into  wholesome 
nourishment;  whereof  I  was  an  eye  and  mouth 
witness.  I  will  save  my  credit  in  not  conjectur- 
ing any  number,  knowing  that  then,  though  I 
should  stop  beneath  the  truth,  I  should  mount 
above  belief.  They  were  as  fat  as  plentiful;  so 
that  being  sold  for  two-pence  a  dozen  and  under, 
the  poor,  who  could  have  no  cheaper,  or  the  sick 
no  better  meat,  used  to  make  pottage  of  them, 
boiling  them.  Several  natural  causes  were  assign- 
ed hereof.  How.ever,  the  cause  of  causes  was  divine 
Providence." 

It  is  related  that  during  the  stormy  period  of 
the  Reformation,  when  Luther  was  confined  in 
the  Castle  of  Wartburg,  he  one  evening  took  a 
seat  at  a  window  in  his  room,  and  sat  down  to 
meditate.  His  great  heart  was  troubled  by  the 
rumors  of  war  and  bloodshed,  in  opposition  to 


CLUSTERS  FROM  ESHCOL.  203 

the  truth,  which  reached  him.  To  add  to  his  soli- 
tude, night  was  approaching;  and  the  distant 
thunder  and  lightning  gave  evidence  of  a  night  of 
storm  and  tempest.  While  thus  musing  in  sadness 
a  rohin,  which  had  its  nest  in  a  neighboring  tree, 
sat  upon  a  twig  and  warbled  forth  its  evening 
song  of  thanksgiving  to  God;  and  then,  seating 
itself  in  its  nest,  and  placing  its  head  under  its 
wing,  it  went  fast  asleep,  all  unalarmed  by  the 
approaching  darkness  and  storm.  The  great  re- 
former thought  of  God's  declared  care  for  his 
children,  as  well  as  for  the  birds,  and  felt  that 
like  the  robin,  he  could  commit  all  to  his  heav- 
enly Father.    In  this  way  his  fears  were  allayed. 

There  is  one  other  class  of  afflicted  ones  to 
whom  special  promises  are  given,  with  the  con- 
sideration of  which  we  will  close  this  chapter. 

YI.  God's  very  special  and  tender  regard  for 
the  fatherless  and  widows. 

"  Leave  thy  fatherless  children,  I  will  preserve 
them  alive;  and  let  thy  widows  trust  in  me." 
(Jer.  xlix.  11.) 

"A  father  of  the  fatherless,  and  a  judge  of  the 
widows,  is  God  in  his  holy  habitation."  (Psalms 
Ixviii.  5.)  . 

"  The  Lord  preserveth  the  strangers ;  he  reliev- 
eth  the  fatherless  and  widow."    (Psalms  cxlvi.  9.) 


204  CLUSTERS  FROM  ESHCOL. 

There  is  no  class  of  afflicted  ones  that  appeals 
more  strongly  to  the  sympathies  and  watchful 
care  of  the  church  than  the  widows  and  children 
of  deceased  servants  of  God.  Certainly  some  of 
the  most  assuring  and  tender  promises  of  the 
Scriptures  are  given  to  such. 

As  an  illustration  of  God's  watchful  care  of 
these,  the  following  narrative  I  condense  from 
the  statement  which  I  find  in  the  hook  previously 
referred  to.  The  facts  are  related  by  a  missionary 
in  Canada,  and  are  said  to  he  strictly  reliable.  A 
farmer  dying,  left  a  very  amiable  and  pious  wid- 
ow and  three  children.  Desiring  to  disincumber 
herself  of  the  care  of  the  farm  she  sold  all  of 
her  effects  which  she  could  dispense  with,  pro- 
posing to  take  up  her  residence  in  a  neighboring 
village.  A  friend  learning  of  her  intention  con- 
gratulated her  upon  her  decision,  and  remarked 
that  she  would  be  much  more  comfortable  and 
safe  in  her  new  home  than  in  the  country,  where 
she  would  be  unprotected.  "  Oh,"  said  she,  "not 
unprotected !  Far  from  it.  You  forgot  that  I  am 
now  under  the  special  care  and  protection  of  Him 
who  careth  for  the  fatherless  and  widows.  I  feel 
confident  that  He  will  protect  us." 

The  farm-house,  in  which  she  remained  until 
after  she  had  made  sale,  was  in  a  solitary  place, — • 


CLUSTERS  FROM  ESHCOL.  205 

not  another  house  being  within  half  a  mile  of  it. 
The  night  after,  the  public  sale  the  widow,  her 
three  children,  and  her  maid-servant  were  alone 
in  the  house.  The  night  was  stormy,  and  the 
wind  howled  fiercely,  shaking  the  house  at  every 
blast.  Unable  to  sleep,  the  widow  thought  she 
heard  in  the  pauses  of  the  tempest  some  unusual 
noise.  Then  she  heard  the  barking  of  a  dog, 
apparently  on  the  other  side  of  the  house  from 
where  the  first  sounds  were  heard.  This  increased 
her  alarm,  as  she  had  no  dog  of  her  own.  Awak- 
ening the  maid,  they  quietly  went  to  where  the 
dog  was,  and  opening  the  door  a  large  black  dog 
rushed  into  the  house,  and  without  stopping  pro- 
ceeded to  the  back  window,  where  stood  two 
men  trying  to  effect  their  entrauce.  The  dog 
leaped  through  the  window  and  pursued  the  men. 
After  a  time,  during  which  the  inmates  of  the 
house  could  distinctly  hear  a  scuffle  between  the 
dog  and  the  would-be  robbers,  the  dog  returned 
and  was  admitted.  The  house  was  made  as  secure 
as  possible,  and  all  Avaited  anxiously  for  daylight, 
the  dog  sleeping  on  a  rug  prepared  for  him. 
In  the  morning  the  dog  eat  a  hearty  breakfast, 
which  was  gratefully  given  him,  he  expressing 
his  gratitude  by  wagging  his  tail  and  fondling 
them.     Having  eaten,  he  left  the  house,  and  was 


206  CLUSTERS  FROM  ESHCOL. 

never  seen  afterward.  It  was  supposed  that  the 
robbers  expected  to  find  the  widow  unprotected 
in  her  house,  with  a  large  sum  of  money — result- 
ing from  the  day's  sale.  The  dog  it  was  thought 
had  followed  some  one  to  the  sale,  and  was  lefb 
there.  The  true  solution,  however,  is  this :  God 
in  that  way  interposed  to  save  this  widow  and 
her  fatherless  children  from  being  robbed  and 
probably  murdered.  Truly,  there  are  none  so 
safe  as  those  who  are  under  the  protection  of 
God. 


CHAPTER  XI. 


GOD  IN  EVERYTHING. 


"  The  steps  of  a  good  man  are  ordered  by  the  Lord :  and  he 
delighteth  in  his  way."    (Psalms  xxxvii.  23.) 

The  Scriptures  abundantly  teach  that  God  is  in 
every  event  that  befalls  his  children, — either  in 
sending,  permitting,  or  directing  and  controlling 
it  for  their  good.  This  is  true  also  of  all  those 
events  which  occur  from  some  plainly-seen  sec- 
ondary cause. 

Under  the  influence  of  divine  grace  it  is  not 
hard  to  submit  uncomplainingly  to  trials  and 
afflictions  which  are  clearly  traceable  to  the  hand 
of  God ;  but  when  we  feel  that  we  are  suffering 
from  our  own  indiscretion  or  folly  or  sin,  or  from 
the  design,  malice,  or  ignorance  of  others,  it  is 
not  so  easy.  Almost  every  event  which  befalls 
us  in  life,  whether  favorable  or  otherwise,  comes 
to  us  through  or  by  some  human  instrumentality ; 
and  nearly  all  our  trials  result  from  our  own  or 
some  other's  inadvertence.     !N'ow,  we  know  that 


208  CLUSTERS  FROM  ESHCOL. 

God  can  not  be  the  author  of  evil, — nor  can  he 
approve  of  it  in  others ;  and  yet  in  some  way  he 
must  be  the  agent  in  every  event  that  befalls  his 
children,  or  the  numerous  scriptures  which  de- 
clare his  watchful  care  and  guardianship  over  his 
children,  his  ordering  all  their  paths,  choosing  all 
their  ways,  directing  all  their  steps,  and  causing 
everything  to  work  for  their  good,  are  without 
truth,  meaning,  or  comfort.  If  the  righteous  are 
liable  to  the  wicked  designs  of  Satan,  or  of  the 
ungodly,  independently  of  the  divine  cognizance 
or  permission,  then  the  class  of  scriptures  express- 
ing God's  constant  care  and  attention,  and  the 
fact  of  their  absolute  safety  under  all  circumstan- 
ces, is  meaningless. 

Wicked  men  may  devise  evil  concerning  the 
Christian,  and  their  designs  and  actions  may  be 
disapproved  by  God;  but  by  the  time  the  result 
reaches  the  believer  it  has  become  the  will  of  God 
concerning  him,  and  should  be  accepted  as  such. 
Joseph  was  sold  by  his  brethren  into  bondage,  in 
a  strange  land.  The  act  was  theirs.  It  was 
wicked.  It  was  contrary  to  God's  own  declared 
order  touching  our  relations  with  each  other. 
But  yet  Joseph  says  of  it,  "  God  did  send  me  be- 
fore you  to  preserve  life."  (Gen.  xlv.  5.)  God 
did  not  incline  the  hearts  of  Joseph's  brethren  to 


CLUSTERS  FROM  ESHCOL.  209 

sell  Hm  into  bondage ;  but  be  permitted  tliem  to 
do  itj  bowever  wicked  and  unbrotberly  it  was, 
and  overruled  it  all  for  good,  not  only  to  Josepb 
bimself,  but  to  tbe  Egyptians  and  all  tbe  neigb- 
boring  nations,  and  tbis  in  barmony  witb  bis 
general  purpose  to  elevate  Josepb  and  make  bim 
tbe  instrument  of  tbe  salvation  of  tbe  people 
from  famine.  All  tbis  God  did  witbout  approv- 
ing of  tbe  wickedness  of  tbe  agents  by  wbom  it 
was  effected. 

Tbe  cbild  in  its  fatber's  arms  is  safe,  and  no 
barm  can  come  to  it  witbout  tbe  fatber's  notice 
and  permission,  unless  be  is  unable  to  prevent  it; 
and  even  tben  tbe  fatber  suffers  tbe  barm  bimself 
before  it  reacbes  tbe  cbild.  God  is  our  Fatber. 
We  are  bis  cbildren.  Our  place  is  in  bis  arms. 
We  are  dearer  to  bim  tban  eartbly  cbildren  are 
to  tbeir  parents.  His  wisdom,  love,  and  power  to 
detect  and  turn  aside  evil  aimed  at  us  are  all  in- 
finite, and  are  all  pledged  by  oatb  and  promise 
for  our  safety.  (Heb.  vi.  10-18.)  Wbat  tben  bave 
we  to  fear  ?  Wbo  can  barm  us  ?  Wbo  is  able  to 
pluck  us  out  of  bis  band  ?  Wbo  is  able  to  set  in 
motion  any  train  of  circumstances  designed  for 
our  burt,  witbout  tbe  notice,  detection,  and  inter- 
vention of  our  beavenly  Fatber  ?  No  power  of 
eartb  or  bell  can  toucb  us  witbout  first  obtaining 

14 


210  CLUSTERS  FROM  ESHCOL. 

permission  of  God,  or  forcing  him  to  stand  aside, 
or  passing  through  him. 

The  believer  is  represented  in  the  Scriptures  as 
in  the  Lord  Jesus  Christ.  He  is  in  Christ  as  the 
branch  is  in  the  vine ;  as  the  member  is  in  the 
body ;  as  the  wife  is  in  the  husband.  He,  as  it 
were,  is  absorbed  in  Christ,  loses  his  identity  in 
him — Christ  standing  for  him.  If  he  suffers, 
Christ  also  sufters.  Is  he  tempted,  tried,  perse- 
cuted? Christ  also  suffers,  is  tempted,  tried,  and 
persecuted.  (Acts  ix.  4,  5.)  How  safe,  then,  how 
absolutely  safe  is  the  believer  in  Christ !  I^oth- 
ing  can  harm  him  without  harming  Christ,  in 
whom  he  abides.  ISTo  pain,  no  affliction,  no  be- 
reavement, no  accident,  no  sorrow  can  come  to 
him  without  afflicting  the  great  loving  heart  of 
the  Lord  Jesus  Christ.  Are  there  plottings  of 
evil  against  the  Christian?  'No  evil  formed  against 
the  child  of  God  shall  prosper,  so  long  as  he  is 
a  follower  of  that  which  is  good.  Is  his  name 
cast  out  as  evil,  and  is  the  tongue  of  slander  let 
loose  against  him?  God  shall  hide  him  in  the 
secret  of  his  presence  from  the  pride  of  man,  and 
shall  keep  him  secretly  in  his  pavilion  from  the 
strife  of  the  tongue.  (Psalms  xxxi.  20.)  Does 
pestilence,  or  famine  and  want  threaten  thee? 
Thou  needest  fear  no  evil ;  for  thy  God  has  given 


CLUSTERS  FROM  ESHCOL.  211 

Ms  angels  charge  over  thee,  to  keep  thee  in  all 
thy  ways;  and  no  evil  shall  befall  thee,  neither 
shall  any  plague  come  nigh  thy  dwelling.  Do 
storms  and  tempests  of  affliction  and  sorrow 
threaten  thee?  God  shall  cover  thee  with  his 
feathers,  and  under  his  wings  shalt  thou  trust. 
(Psalms  xci.) 

This  precious  fact  of  the  believer's  absolute 
safety  in  Christ  is  one  of  the  great  facts  of  divine 
revelation.  It  is  one  of  the  unseen  things  which 
human  reason  can  not  comprehend,  and  is  re- 
vealed to  the  eye  of  trusting,  confiding  faith. 
The  armies  which  the  king  of  Syria  sent  against 
Israel,  and  which  sought  the  life  of  Eiisha,  be- 
cause he,  by  the  spirit  of  prophecy,  foreknew  and 
forewarned  of  all  their  designs,  comprised  a  great 
and  mighty  host.  They  encompassed  the  city  in 
which  this  servant  of  God  was,  cutting  ofi",  to  all 
human  expectation,  all  means  of  escape,  and  caus- 
ing his  servant  to  exclaim,  "Alas,  my  master! 
how  shall  we  do  ? "  He  saw  with  his  natural 
vision  only,  and  only  natural  objects.  Eiisha, 
seeing  with  the  soul's  interior  eye,  perceived  that 
the  mountains  all  about  the  city  were  girdled  by 
a  mighty  host  of  horses  and  chariots  of  fire.  He 
had  seen  at  least  one  of  these  before,  when  in  it 
Elijah  ascended  into  heaven;  and  in  the  fullness 


212  CLUSTERS  FROM  ESHCOL. 

of  his  confidence  lie  calmed  his  servant's  fears 
with  the  assurance,  "  Fear  not :  for  they  that  be 
with  us  are  more  than  they  that  be  with  them." 
(II.  Kings  vi.  14-16.) 

A  devoted  Christian  lady  says  that  during  one 
part  of  her  religious  life  she  was  much  troubled 
with  fear  and  doubt,  and  found  it  difficult  to  live 
a  life  of  implicit  trust,  especially  under  God's 
chastening  rod,  with  which  she  was  often  and 
severely  afflicted,  because  of  the  many  secondary 
and  evil  causes,  as  she  supposed,  which  seemed 
to  control  nearly  everything  which  concerned  her. 
She  carried  her  perplexities  to  God  in  prayer,  and 
was  enlightened  and  delivered  in  the  following 
manner :  She  dreamed  that  she  was  in  a  perfect- 
ly dark  place,  and  that  there  advanced  toward 
her  from  a  distance  a  body  of  light,  which  sur- 
rounded and  enveloped  everything  around  her. 
As  it  approached  a  voice  seemed  to  say,  "  This  is 
the  presence  of  God,  This  is  the  presence  of  God," 
While  surrounded  with  this  presence,  all  great 
and  awful  things  in  life  seemed  to  pass  before  her 
— fighting  armies,  wicked  men,  raging  beasts, 
fearful  storms,  pestilence,  sin  and  suffering  of 
every  kind.  She  shrunk  back  at  first  in  terror ; 
but  she  soon  saw  that  the  presence  of  God  so  sur- 
rounded and  enveloped  her  and  each  and  every 


CLUSTERS  FROM  ESHCOL.  213 

one  of  these  things,  that  not  a  lion  could  reach 
forth  its  paw,  nor  a  bullet  fly  through  the  air,  ex- 
cepting as  this  presence  moved  out  of  the  way  to 
let  it  pass.  And  she  saw  that,  let  there  be  ever 
so  thin  a  sheet,  as  it  were,  of  this  glorious  pres- 
ence between  herself  and  the  most  terrible  vio- 
lence, not  a  hair  of  her  head  could  be  rufiled,  nor 
anything  touch  her,  unless  the  presence  divided 
to  let  the  evil  pass  through.  Then  all  the  small 
and  annoying  things  of  life  passed  before  her; 
and  equally  she  saw  that  these  also  were  so  com- 
pletely enveloped  by  this  presence  that  not  a 
cross  look,  nor  a  harsh  word,  nor  petty  trial  of 
any  kind  could  reach  her,  unless  God's  great  and 
glorious  presence  moved  out  of  the  way  to  let  it 
reach  her.  Her  difficulties  vanished.  Her  ques- 
tion was  answered  forever.  God  is  in  everything; 
and  to  her  she  knew  no  secondary  causes.  She 
saw  that  her  life,  day  by  day,  and  moment  by 
moment,  came  directly  from  her  heavenly  Fa- 
ther's hand,  let  the  agencies  be  what  they  may. 
This  lady  from  that  time  entered  upon  a  new  and 
better  experience,  in  which  all  tormenting  fear 
was  completely  banished,  and  she  found  no  diffi- 
culty in  seeing  God  in  every  event  of  her  life. 

Is  it  not  true  that  nearly  all  the  troubles  and 
perplexities  with  which  believers  are  afflicted  are 


214  CLUSTEKS  FROM  ESHCOL. 

prospective^  and  really  never  do  occur?  Instead 
of  walking  by  simple  faith,  as  the  word  of  God 
directs,  trusting  God  moment  by  moment,  and 
dismissing  all  anxious  thoughts  for  the  future,  we 
seek  to  reverse  or  set  aside  God's  order,  and  walk 
by  sight.  And,  not  content  with  bearing  the 
necessary  burdens  of  the  present,  we  not  only 
carry  with  us  those  of  the  past,  but  attempt  also 
to  carry  those  of  the  future,  and  failing  to  bear 
up  under  the  weight  we  complain  of  the  want  of 
divine  support.  Cast  from  thy  shoulders  the 
burdens  of  the  past ;  attempt  not  to  anticipate 
the  probable  burdens  of  the  future ;  accept  each 
and  every  occurrence  of  thy  life  as  an  expression 
of  thy  Father's  will  concerning  thee,  and  thou 
Bhalt  realize  that  God  is  in  everything  to  thee, 
and  that  all  things  are  working  together  for  thy 
good. 

A  Christian  man  who  had  met  with  a  severe 
misfortune,  by  which  he  lost  nearly  all  his  earth- 
ly possessions,  was  much  overwhelmed  with  grief. 
He  could  not  see  the  hand  of  God  in  an  affliction 
which  reduced  him  and  his  family  from  affluence 
to  want.  Sitting  in  the  house  of  God  one  Sab- 
bath, the  minister  preached  from  the  text,  "  All 
things  shall  work  together  for  good  to  them  that 
love  God."     The  man  of  God  illustrated  the  idea 


CLUSTERS  FROM  ESHCOL.  215 

of  the  events  in  a  Christian's  life  working  together 
— one  event  influencing  another,  and  this  still 
another,  until  a  gracious  result  is  wrought  for 
the  afflicted  one, — by  a  person  looking  on  the 
wrong  side  of  a  clock,  lie  sees  a  number  of 
wheels,  some  larger  and  some  smaller;  some 
turning  one  way  and  some  another,  and  all  seem- 
ingly in  confusion  and  without  purpose  or  design. 
He  then  saw. the  same  clock  in  the  face;  and  he 
saw  that  all  those  wheels  were  working  together 
for  one  purpose — to  mark  time  upon  the  face  of 
the  clock.  "  So,"  said  the  minister,  "  God's  provi- 
dences, however  afflicting  and  perplexing  and 
seemingly  confused  and  purposeless,  are  all  work- 
ing together  to  produce  one  result, — thy  highest 
and  eternal  good.  "We  may  not  be  able  to  see 
how  one  dispensation  of  affliction  and  loss  oper- 
ates on  another  to  produce  this  result;  but  God 
overrules  and  controls  it  all,  and  he  will  bring  it 
to  pass."  The  distressed  man  was  relieved  of  his 
burden.  He  accepted  the  fact  that  God  permitted 
designing  men  to  rob  him  of  his  worldly  posses- 
sions for  the  express  purpose  of  securing  to  him 
some  greater  good.  He  rested  in  that  confidence, 
was  relieved  of  his  burden,  and  in  a  few  years 
was  enabled  to  bless  God  for  the  loss  he  had  sus- 
tained, because  of  the  richness  of  divine  grace 
bestowed  upon  him. 


216  CLUSTERS  FROM  ESHCOL. 

An  aged  colored  woman  was  thus  addressed  by 
a  lady  who  was  troubled  and  perplexed  by  almost 
everything  around  her  :  "  Ah,  ITancy,  it  is  well 
enough  to  be  happy  now,  but  I  would  think  that 
the  thoughts  of  your  future  would  sober  you. 
Suppose,  for  instance,  that  you  would  have  a 
spell  of  sickness,  and  be  unable  to  work;  or,  sup- 
pose your  present  employers  should  move  away 
and  no  one  else  would  do  anything  for  you ;  or, 
suppose — "  "  Stop,"  said  IlTancy,  "I  never  sup- 
poses anything.  De  Lord  is  my  Shepherd,  and  I 
know  I  shall  not  want.  Ah,  honey,  it's  dese  sup- 
poses which  is  makin'  you  so  miserable.  You'd 
better  give  dem  all  up  and  trust  de  Lord." 

It  is  the  privilege  of  the  believer,  then,  to  see 
God  in  everything,  in  every  event  of  his  life,  and  to. 
receive  everything  as  coming  directly  from  his 
hand,  with  no  intervening  secondary  cause.    If  he 
attempts  to  discriminate  between  events,  trying 
to  submit  to  what  is  plainly  from  God's  hand,  and 
fretting  over  those  which  seem  to  be  the  result  of 
his  own  or  other's  inadvertence,  his  peace  mus- 
be  disturbed.     But  when  he  can  rise  to  this,  ti 
see  God   in   everything,  irrespective  of  secondary 
agencies,   to   feel   that  every   event  of   his   life^ 
whether  pleasant  or  otherwise,  no  matter  what 
the   apparent   intervening  cause  may  be,  comes 


CLUSTERS  FROM  ESHCOL.  217 

to  Mm  directly  from  God,  is  tlie  expression  of  his 
will  toward  him,  and  is  intended  for  Ms  good, 
then,  and  then  only,  will  he  have  abiding  peace 
and  perfect  trust. 

Child  of  God,  accept  the  fact  that  thy  God  is 
in  every  event  of  thy  life ;  that  there  is  not  a 
single  occurrence  which  can  be  attributed  to 
chance;  that  not  a  single  event  can  befall  thee 
without  his  notice  and  permission;  that  there 
is  a  ''needs  be"  for  all  the  afflictions  and  disap- 
pointments and  trials  through  which  thou  art 
called  to  pass.  "  Oh,"  said  an  eminent  saint, 
"what  a  pillow  is  this  *  needs' be'  on  which  to 
rest  an  aching  head ! "  "What  we  know  not  now 
concerning  God's  providential  dealings  with  us, 
we  shall  know  hereafter, — "  when  the  mists  have 
rolled  away."  Said  Thomas  Brooks,  "  The  great 
Counselor  puts  clouds  and  darkness  round  about 
him,  bidding  us  follow  at  his  back,  through  the 
cloud,  promising  an  eternal  and  uninterrupted 
sunshine  on  the  other  side." 

Said  Jeremy  Taylor,  "iTothing  does  so  estab- 
lish the  mind  amidst  the  rollings  and  turbulence 
of  things  as  both  a  look  above  them  and  a  look 
beyond  them, —  above  them,  to  the  steady  and 
good  hand  by  which  they  are  ruled;  and  beyond 
them,  to  the  sweet  and  beautiful  end  to  which. 


218  CLUSTERS  FROM  BSHCOL. 

by  that  hand,  they  will  be  brought."  On  that 
other  side,  when  all  shall  be  made  plain  to  us,  we 
shall  see  how  every  affliction,  every  bereavement, 
every  disappointment,  and  every  adversity  was 
needful  for  us,  and  without  them  we  could  never 
have  reached  that  blissful  place. 

Dearly  beloved  in  the  Lord,  do  not  be  over- 
anxious about  the  roughness  of  your  voyage  ;  for 
every  apparently  rough  and  unfriendly  blast 
which  beats  upon  you  is  but  hastening  you  to 
the  desired  haven.  And  do  not  attempt  to  an- 
ticipate grace  for  trials  which  are  yet  in  the 
future ;  for  this  is  not  God's  order,  nor  in  accord- 
ance with  his  declared  method.  He  has  promised 
to  give  the  grace  at  the  time  and  to  the  degree 
it  is  needed.  The  proper  attitude  of  the  saint  in 
which  to  bear  up  under  present  troubles  and  in 
prospect  of  the  probabilities  of  the  future  is  ex- 
pressed in  the  following  lines  : 

"  '  Tis  a  great  lesson  which  we  learn, 
In  this  our  weak  and  trying  state, 
To  see  God's  hand  at  every  turn, 
And  patiently  to  wait. 

"  Concealed  in  mysteries  sublime, 

When  painful  months  and  years  are  past. 
The  things,  deep  hidden  for  a  time, 
Are  all  revealed  at  last. 

*'  We  know  them  then,  but  know  not  now; 
We  walk  by  faith,  and  not  by  sense; 


CLUSTJilRS   FROM   ESHCOL.  219 

And  cheerfully  and  humbly  bow, 
Before  Thy  providence. 

**  O  God,  this  blessedness  impart, — 

This  foretaste  of  a  heavenly  state,— 
The  gift  of  a  believing  heart, 
Which  patiently  can  wait," 


CHAPTER  XII. 

SPECIAL   GRACE   FOR  SPECIAL  OCCASIONS. 

"  As  thy  days,  so  shall  thy  strength  be."    (Deut.  xxxiii.  25.) 

"We  liave  in  the  pilgrimage  of  the  children 
of  Israel  from  Egypt  to  Canaan,  in  connection 
with  which  the  scriptural  promise  above  quoted 
stands,  a  symbol  of  the  pilgrimage  of  believers 
from  the  Egypt  of  sin  to  the  Canaan  of  heaven. 
The  deliverance  of  that  people  from  bondage, 
their  passage  through  the  Red  Sea,  their  mi- 
raculous supply  of  bread  and  water,  the  fact  that 
their  clothing  and  sandals  did  not  wear  out,  the 
abiding  presence,  protection,  and  guidance  of 
God  in  the  pillar  of  cloud  and  fire,  their  final 
crossing  of  the  Jordan  and  entrance  into  the 
promised  land,  all  were  typical  of  the  pilgrimage 
of  Christians  through  this  life,  and  all  were  de- 
signed to  impress  the  people  with  their  constant 
and  entire  dependence  upon  God. 

Was  it  not  infinitely  better  for  the  Israelites 
when  called  to  pass  through  a  barren  wilderness, 


CLUSTERS  FROM  ESHCOL.  221 

where  neither  bread  nor  water  could  be  had  by 
ordinary  means,  that  God  supplied  their  needs 
day  by  day  rather  than  by  one  endowment  of  the 
whole  at  the  commencement  of  their  journey  ? 
And  is  it  not  better  for  Christians  that  God 
pledges  himself  to  supply  their  daily  needs,  as 
their  circumstances  may  require,  rather  than  by 
one  endowment  when  first  they  enter  upon  their 
Christian  life  ?  Were  it  otherwise,  many,  if  not 
all,  would,  through  unfaithfulness,  lose  the  need- 
ed grace  and  be  left  to  lament  their  folly  in  the 
day  of  trial. 

God,  then,  has  wisely  ordered  that  grace  shall 
be  meted  out  to  his  children  at  the  time  and  in  the 
proportion  it  is  needed.  Ordinary  grace  for  ordi- 
nary, and  extraordinary  grace  for  extraordinary 
trials,  are  fully  assured.  This  is  the  fact  I  wish 
to  impress  in  this  chapter.  The  children  of  Is- 
rael had  their  extraordinary  as  well  as  daily  and 
ordinary  trials ;  but  in  them  all  the  divine  inter- 
position was  equally  ample  and  opportune.  The 
childi^n  of  God  in  all  ages  have  their  special 
as  well  as  ordinary  emero^encies,  and  have  ever 
found  that  grace  is  equal  to  each  and  everj  trial. 
There  is  no  condition  or  contingency  possible  to 
the  Christian,  within  the  bounds  of  duty,  in 
w)>  'vh  the  divine  protection,  su]Dport,  and  deliv- 


222  CLUSTERS  FROM  ESHCOL. 

erance  are  not  abundantly  promised.  And  it  is 
only  when  lie  wanders  where  neither  duty  or 
consistency-  call  him  that  he  places  himself  out- 
side of  the  divine  care.  A  circumstance  in  the 
history  of  the  apostles  will  illustrate  this  point. 
The  multitude,  after  having  been  miraculously  fed 
by  the  Savior,  proposed  in  their  enthusiasm  to 
make  him  their  king.  Having  dismissed  the  peo- 
ple, he  sent  the  apostles  across  the  Sea  of  Galilee 
in  the  ship  to  a  designated  place,  where  he  was 
to  rejoin  them  in  the  morning.  The  twelve  evi- 
dently went  alone  with  reluctance;  for  it  is  said 
that  he  constrained  them.  In  trying  to  obey  his 
directions  a  fearful  storm  drove  them  from  their 
course,  out  to  sea,  and  they  were  in  danger  of 
perishing.  When  all  their  efforts  appeared  to  be 
in  vain,  and  they  were  giving  up  in  despair,  the 
Master  came  to  their  rescue.  ]^ow,  had  the  apos- 
tles gone  upon  that  voyage  without  the  Savior,  by 
their  own  choice,  they  might  have  had  some 
ground  for  fear;  but  having  obeyed  his  com- 
mands, the  responsibility  of  their  safety  was  with 
him,  and  he,  ever  faithful,  appeared  for  their  de- 
liverance just  at  the  critical  time.     (Mark  vi.  45.) 

Among  the  many  emergencies  in  life  to  which 
the  believer  is  subject,  and  in  which  more  than 
ordinary  grace  is  needed,  are  the  following : 

I.     Straitened  worldly  circumstances. 


CLUSTERS  FROM  ESHCOL.  223 

Does  God  take  cognizance  of  the  worldly  in- 
terests of  his  children;  and  does  he  ever  inter- 
pose for  their  deliverance  in  times  of  want  and 
distress  ? 

The  case  of  Elijah,  who  was  fed  by  the  ravens 
(I.  Kings  xvii.),  of  Hagar  and  her  child,  who 
were  miraculously  preserved  from  death  (Gen. 
xxi.),  and  of  the  widow  of  Zarephath,  whose  oil 
and  meal  were  multiplied  in  a  time  of  famine  (I. 
Kings  xvii.),  are  to  the  point. 

The  following  instances  of  God's  interposition 
in  the  worldly  concerns  of  his  people  are  taken 
from  Musings  and  Memories,  formerly  referred  to. 
One  winter  morning  a  gentleman  of  Boston,  while 
in  attendance  at  a  daily  religious  meeting  in  that 
city,  had  his  mind  strangely  directed  toward  a 
stranger  in  the  meeting,  and  he  was  impressed  to 
hand  him  some  money.  The  stranger  was  appar- 
ently in  no  need  himself,  and  the  gentleman  felt 
reluctant  to  approach  him.  But  at  the  close  of 
the  meeting  he  yielded  to  the  strong  impression 
and  quietly  slipped  a  five-dollar  bill  in  his  hand, 
telling  him  to  use  it  as  he  saw  fit.  The  next  morn- 
ing that  stranger  arose  in  the  meeting  and  said 
that  in  former  days  he  possessed  means,  and  de- 
lighted to  use  them  in  relieving  the  needy,  but 
that  owing  to  reverses  he  was  not  able  to  do  as 


224  CLUSTERS ■ FROM  ESHCOL. 

formerly.  He  also  said  that  wliile  on  his  way  to 
the  meeting  the  day  before  he  saw  a  Christian 
woman,  sick  and  poor,  with  neither  food  nor  fuel 
in  the  cold  weather,  and  that  he  earnestly  desired 
five  dollars  to  relieve  her.  At  the  close  of  the 
meeting  a  strange  brother  had  slipped  that 
amount  into  his  hand,  telling  him  to  use  it  ac- 
cording to  his  own  judgment,  and  that  he  went 
right  from  the  meeting  to  that  woman's  house, 
and  gave  it  to  her,  telling  her  that  the  Lord  sent 
it.  She  thankfully  received  the  timely  gift  and 
attributed  it  to  her  heavenly  Father's  love  and 
care. 

Henry  Erskine  of  Cornhill,  Northumberland, 
in  his  writings  says  that  one  evening,  when  re- 
siding in  Dryburg,  Scotland,  with  his  large  fami- 
ly, they  had  eaten  their  last  morsel  of  food  and 
were  without  a  penny  to  purchase  more.  In  the 
morning  his  children  were  clamoring  for  bread ; 
but  there  was  none  in  the  house.  After  a  time, 
while  he  was  silently  looking  to  God  for  help,  a 
knock  was  heard  at  his  door,  and  a  man  asked 
assistance  to  take  from  his  horse  a  very  heavily- 
loaded  sack,  which  he  was  directed  to  leave  there. 
It  proved  to  be  a  plentiful  supply  of  provisions. 
The  donor  was  unknown. 

On  another  occasion  he  says  he  was  in  Edin- 


CLUSTERS  FROM  ESHCOL.  225 

burg,  and  without  the  means  of  purchasing  food. 
"While  walking  along  the  street  he  was  stopped 
by  an  individual  who  asked  him  if  his  name  was 
not  Erskine.  Replying  that  it  was,  a  letter  was 
handed  him  containing  a  considerable  sum  of 
money.  It  was  signed,  "From  a  sympathizing 
friend."  Mr.  Erskine  says  he  never  knew  who 
the  generous  donor  was. 

One  other  case  we  condense  from  the  account 
in  this  book.  A  man  residing  in  Philadelphia 
was  under  the  necessity  of  borrowing  five  thou- 
sand dollars,  to  enable  him  to  prosecute  his  busi- 
ness. He  efiected  a  loan  of  three  thousand  dollars 
from  a  friend  and  two  thousand  from  an  insur- 
ance company.  A  time  of  panic  and  failures 
came  on,  and  this  man  was  informed  by  both  the 
parties  of  whom  he  had  borrowed  money  that  it 
must  be  returned  the  next  day.  The  poor  man 
was  panic-stricken, — for  at  this  time  many  busi- 
ness houses  were  paying  as  high  as  one  per  cent 
a  day  for  the  use  of  money, — and  he  knew  not 
where  he  could  obtain  relief.  He  carried  his  case 
to  God  in  prayer,  spent  a  sleepless  night  over  it, 
and  arose  in  the  morning  in  much  distress.  It 
was  the  day  of  the  week  on  which  he  usually  met 
with  his  brethren  in  the  house  of  God  for  wor- 
ship, and  notwithstanding  his  depression  he  re- 

15 


226  CLUSTERS  FROM  ESHCOL. 

sorted  to  tlie  diurch.  As  he  sat  in  silence  and 
sadness  an  aged  minister  arose  and  strangely 
spoke  for  the  comfort  of  those  in  financial  dis- 
tress. In  the  course  of  his  remarks,  and  entirely 
ignorant  of  the  condition  of  his  deeply  interest- 
ed auditor,  he  said,  "Art  thou  in  need?  The 
money  will  come  before  thou  needs  it." 

The  afflicted  man  felt  that  the  discourse  was 
intended  for  him,  and  that  God  was  about  to  in- 
terpose in  his  behalf;  but  as  to  how,  he  knew 
not.  After  the  meeting  he  went  to  the  office  of 
the  person  of  whom  he  had  borrowed  the  three 
thousand  dollars,  to  see  if  he  could  not  in  some 
way  get  an  agreement  for  further  time.  To  his 
astonishment  he  was  told  that  the  man  had  that 
day  sailed  for  Europe,  and  left  word  that  he  could 
repay  the  money  when  it  suited  him.  Greatly 
encouraged,  he  started  to  see  about  what  he  owed 
the  insurance  company ;  and  on  the  way  he  met 
a  friend  who  inquired  of  him  if  he  wished  to  bor- 
row two  thousand  dollars.  Upon  telling  him  of 
his  circumstances  the  two  thousand  dollars  were 
handed  him,  with  which  he  at  once  canceled  the 
loan  to  the  insurance  company.  Was  not  the 
providence  of  God  in  this  man's  deliverance? 
Was  it  not  in  all  the  cases  we  have  cited  ?  ]N"one 
but  skeptics  and  unbelievers  could  question  it. 


CLUSTERS  FROM  ESHCOL.  227 

Probably  the  fault  with  us  is,  that  we  do  not 
carry  to  God  our  daily  secular  trials  and  difficul- 
ties as  we  should,  under  the  mistaken  notion  that 
he  does  not  feel  concerned  in  them.  "  In  all  thy 
ways  acknowledge  him,  and  he  shall  direct  thy 
paths."  (Prov.  iii.  6.) 

"  Cast  thy  burden  upon  the  Lord,  and  he  shall 
sustain  thee."    (Psalms  Iv.  22.) 

There  are  also  special  distress  and  trial ;  as, — 

n.     Severe  personal  affliction. 

Upon  this  point  so  much  has  been  written  in 
other  chapters  that  we  do  not  deem  it  necessary 
to  reproduce  it  here.  The  cases  of  the  eminent 
Bible  saints  under  personal  affliction,  already  con- 
sidered, abundantly  prove  that  the  grace  of  God 
is  sufficient  for  any  emergency,  and  that  it  is 
always  bestowed  when  the  exigency  demands  it. 

Before  me  lies  the  biography  of  an  excellent 
Christian  lady,  who  was  called  to  her  eternal  re- 
ward at  a  comparatively  early  age.  Previous  to 
her  affliction,  which  resulted  in  her  death,  she  by 
mistake  took  an  overdose  of  deadly  aconite,  and 
was  brought  down  to  the  gate  of  death  ;  but  she 
finally  recovered  from  it.  She  thus  describes  her 
feelings  when  in  that  critical  condition :  "  I  did 
not  lose  my  consciousness,  though  my  whole  body 
became  rigid  and  cold.     My  sight  left  me,  and 


228  CLUSTERS  FROM  ESHCOL. 

even  my  tongue  stiffened  in  my  mouth.  The  cold 
perspiration  stood  on  my  forehead;  and  I  thought, 
Truly  this  is  death.  For  more  than  one  hour  I 
thought  every  breath  would  he  my  last.  *  ^H  * 
For  five  hours  I  lay  very  low,  suffering  the  most 
intense  agony, — indeed,  the  suffering  was  more 
fearful  than  anything  I  had  ever  dreamed  of;  but 
I  can  truly  say  that  it  .loas  ivorth  it  all  to  realize 
what  a  i^rfect  Savior  Jesus  is  in  time  of  trial.  I 
wish  I  could  tell  you  of  the  heavenly  calm  he 
granted  me  during  those  hours  of  dreadful  suf- 
fering. I  have  always  from  my  childhood  had  an 
almost  morbid  fear  of  death;  and  even  since  I 
have  put  my  trust  in  Jesus  I  have  sometimes 
been  tempted  to  fear  that  when  the  trying  hour 
<3ame  I  should  feel  frightened,  even  though  I 
knew  that  through  a  crucified  Redeemer  I  was 
going  to  our  eternal  home  in  bliss.  But  when  I 
thought  each  moment  was  my  last,  and  the  shad- 
ows of  the  dark  valley  were  about  me,  every  fear 
was  taken  away  and  a  heavenly  joy  and  peace 
filled  my  soul.  Jesus  waiS  with  me,  and  I  was  not 
afraid." 

Some  time  after  her  recovery  from  this  poison- 
ing this  same  young  lady  was  taken  with  con- 
sumption, from  which  she  subsequently  died. 
During  that  illness  she  thus  wrote  to  a  friend: 


CLUSTERS  FROM  ESHCOL.  229 

"For  days  past  the  thought  of  dying  in  consump- 
tion has  been  very  painful  to  me ;  but  it  was  glo- 
rious when  I  felt  that  Jesus  was  able  for  this  also. 
He  will  bring  me  through,  and  even  make  me 
triumph  over  it.  And  now  the  thought  of  a  lingering 
death  is  not  painful ;  it  even  looks  cheerful." 

There  are  also — 

III.     Times  of  epidemic,  or  plague. 

The  ninety-first  psalm  appears  to  have  been 
written  for  such  occasions  as  those  under  consid- 
eration. This  psalm  was  the  special  and  favor- 
ite portion  of  scripture  of  the  late  Bishop  D. 
Edwards.  He  appropriately  termed  it  "  The 
Christianas  Life- Insurance  Policy."  Read  it ;  and 
carefully  consider  the  strong  expressions  used, 
assuring  of  absolute  safety  even  under  the  trying 
circumstances  stated. 

"He  that  dwelleth  in  the  secret  place  of  the 
Most  High  shall  abide  under  the  shadow  of  the 
Almighty.  I  will  say  of  the  Lord,  He  is  my 
refuge  and  my  fortress :  my  God ;  in  him  will  I 
trust.  Surely  he  shall  deliver  thee  from  the  snare 
of  the  fowler,  and  from  the  noisome  pestilence. 
He  shall  cover  thee  with  his  feathers,  and  under 
his  wings  shalt  thou  trust :  his  truth  shall  be  thy 
shield  and  buckler.  Thou  shalt  not  be  afraid  for 
the  terror  by  night ;  nor  for  the  arrow  that  flieth 


230  CLUSTERS  FROM  ESHCOL. 

by  day;  nor  for  the  pestilence  that  walketh  in 
darkness ;  nor  for  the  destruction  that  wasteth  at 
noonday.  A  thousand  shall  fall  at  .thy  side,  and 
ten  thousand  at  thy  right  hand;  but  it  shall. not 
come  nigh  thee.  Only  with  thine  eyes  shalt 
thou  behold  and  see  the  reward  of  the  wicked. 
Because  thou  hast  made  the  Lord,  which  is  my 
refuge,  even  the  Most  High,  thy  habitation ;  there 
shall  no  evil  befall  thee,  neither  shall  any  plague 
come  nigh  thy  dwelling.  For  he  shall  give  his 
angels  charge  over  thee,  to  keep  thee  in  all  thy 
ways.  They  shall  bear  thee  up  in  their  hands, 
lest  thou  dash  thy  foot  against  a  stone.  Thou 
shalt  tread  upon  the  lion  and  adder :  the  young 
lion  and  the  dragon  shalt  thou  trample  under 
feet.  Because  he  hath  set  his  love  upon  me, 
therefore  will  I  deliver  him :  I  will  set  him  on 
high,  because  he  hath  known  my  name.  He  shall 
call  upon  me,  and  I  will  answer  him :  I  will  be 
with  him  in  trouble;  I  will  deliver  him,  and 
honor  him.  With  long  life  will  I  satisfy  him, 
and  shew  him  my  salvation." 

As  stated  in  a  previous  chapter,  absolute  ex- 
emption from  the  pestilence  and  other  ills  of  life 
may  not  in  every  case  be  granted  the  Christian. 
The  chief  fact  taught  is,  that  he  will  either  be 
exempted  or  afflicted,  as  will  be  for  the  best,  the 
the  Lord  himself  being  the  judge. 


CLUSTERS  FROM  ESHCOL.  231 

The  domestic  figure  of  the  hen  shielding  her 
chickens  under  her  wings  in  time  of  danger  is  of 
such  a  nature  that  it  might  seem  sacrilegious  to 
use  it  as  relating  to  God  and  his  children  had  not 
God  himself  in  this  instance,  and  the  Savior 
afterward,  employed  it.    (Matt,  xxiii.  37.) 

As  another  occasion  calling  for  special  grace 
we  refer  to — 

TV.     The  approach  of  death. 

It  is  often  the  case  that  devoted  and  pious 
Christians,  when  under  deep  affliction,  shrink 
from  the  idea  of  dying,  and  because  of  this  fear 
write  bitter  things  against  themselves,  as  well  as 
distress  their  anxious  friends.  There  are  others, 
also,  of  whom  the  apostle  writes  in  Heb.  ii.  14, 
15,  who  "  through  fear  of  death  are  all  their  life- 
time subject  to  bondage."  In  all  such  cases  of 
the  former,  this  fear  will  disappear  and  complete 
victory  will  be  given  at  the  proper  time.  In  the 
latter,  all  tormenting  fear,  whether  of  death  or 
anything  else,  will  disappear  when  the  experience 
of  perfect  love  shall  have  been  attained.  (I.  John 
iv.  18.)  This  experience  is  attainable  by  all  at 
any  time. 

While  it  is  the  privilege  of  believers  to  live 
above  all  tormenting  and  peace-disturbing  fear  of 
death,  there  is  yet  needed  special  dying  grace. 


232  CLUSTERS  FROM  ESHCOL. 

wliicli,  like  grace  for  all  special  purposes,  is  only 
conferred  when  the  exigency  is  near  at  hand.  An 
illustration  of  this  important  fact  has  often  occur- 
red as  follows:  The  writer  has  had  frequent 
occasion  to  travel  by  railroad  to  the  city  of  New 
York.  The  ticket  entitling  him  to  a  passage  over 
the  road  to  the  city,  purchased  at  the  commence- 
ment of  the  journey,  secures  to  him  all  that  it 
promises;  but  as  he  approaches  the  end  of  his 
journey  the  conductor  in  charge  of  the  train 
passes  through  the  cars  and  distributes  to  each 
one  entitled  to  receive  it  another  ticket,  which 
passes  him  over  the  Hudson  River,  on  the  steam 
ferry-boat.  This  ferry-ticket  was  not  given  with 
the  passage-ticket,  although  included  in  the  con- 
tract, but  was  distributed  when  it  was  about  to 
be  needed.  ]^either  was  it  given  to  any  but  to 
those  who  were  entitled  to  it,  or  could  show  their 
passage-ticket.  So  God  dispenses  to  his  children 
dying  grace  only  when  it  is  needed.  Were  he  to 
confer  it  with  converting  and  living  grace  many 
would  lose  it,  like  unto  some  who  would  lose 
their  ferry-tickets,  and  be  left  in  a  dilemma  at  a 
critical  time.  And  as  it  would  be  highly  unrea- 
sonable for  those  having  traveling  tickets  to 
trouble  themselves  as  to  how  they  would  get 
across  the  river  at  the  end  of  their  journey  be- 


CLUSTERS  FROM  ESHCOL.  233 

cause  they  were  not  then  in  possession  of  the 
ferry-ticket,  so  it  is  unreasonable  for  believers, 
who  have  all -needed  living  grace,  to  perplex 
themselves  as  to  how  they  will  get  across  the 
river  of  death.  God  will  see  to  it  that  the  needed 
grace  shall  be  given  when  it  is  needed.  In  the 
interval  it  is  safer  in  his  care  than  in  ours. 

In  further  illustration  of  this  fact  the  following 
cases  are  introduced.  The  first  is  that  of  our 
Lord  himself.  The  mental  sufierings  of  the  Sav- 
ior were  greater  in  Gethsemane  than  at  any  sub- 
sequent time ;  for,  in  addition  to  the  bitter  cup 
of  anguish  and  distress  which  every  individual 
would  have  to  experience  because  of  sin,  all  of 
which  at  one  time  was  pressed  to  his  lips,  he  had 
before  him  the  physical  agonies  of  crucifixion 
which  he  was  to  undergo.  No  wonder,  then^ 
that  under  this  accumulated  agony  his  sensitive 
nature  found  utterance  in  the  exclamations,  "  My 
soul  is  exceedingly  sorrowful,  even  unto  death !  '* 
"  0  my  Father,  if  it  be  possible,  let  this  cup  pas& 
from  me  ! "  But  after  the  appearance  of  an  angel, 
strengthening  him  (Luke  xxii.  43.),  a  decided 
change  was  apparent,  and  throughout  the  whole 
of  the  bitter  process  lamb-like  submission  char- 
acterized him.  As  it  was  with  the  Master,  so  it 
is  vdth  his  disciples. 


234  CLUSTERS  FROM  ESHCOL. 

It  is  related  of  an  eminent  Christian  tliat  while 
under  sentence  of  death  for  his  faith  he  was  vis- 
ited by  some  of  his  friends,  one  of  whom  inquired 
of  him  if  he  was  ready  to  be  burned?  "]^o/' 
*'  I  would  not  like  to  be  burned  now ;  but  then  I 
am  to  be  bui^ned  to-morrow,  and  don't  need 
burning  grace  'till  then;  and  I  know  it  will  be 
given  when  needed." 

Another  martyr,  of  a  timid,  sensitive  nature, 
while  being  led  to  the  stake  was  somewhat  alarm- 
ed, and  exclaimed,  "  Oh,  I  can't  burn ;  I  can't 
burn ! "  Some  priests  near  him,  hearing  these 
words  and  supposing  that  he  was  willing  to  re- 
cant to  save  his  life,  spoke  to  him  and  offered  him 
life.  Indignantly  refusing  this  offer,  and  coming 
in  sight  of  the  place  of  execution,  and  receiving 
abundant  evidence  of  the  presence  of  God,  he 
exclaimed,  "  Kow  I  can  burn  !   ]!!Tow  I  can  burn  I " 

A  young  lady,  the  daughter  of  pious  parents, 
one  of  whom — her  mother — had  already  preceded 
her  to  heaven,  was  afflicted  with  consumption. 
Although  long  a  consistent  Christian,  she  shrunk 
from  the  idea  of  dying.  Her  devoted  father  did 
all  he, could  by  his  counsels  and  prayers  to  pre- 
pare her  for  the  trying  event  which  it  was  evi- 
dent was  near  at  hand.  Entering  her  room  one 
morning,  her  father  saw  that  a  change  had  come 


CLUSTERS  FROM  ESHCOL.  235 

upon  Ms  daughter.  Her  countenance  gave  evi- 
dence of  a  calm,  resigned,  and  joyful  frame  of 
mind.  Perceiving  her  father  she  said,  "  0  father, 
I  had  such  a  sweet  dream  last  night.  I  dreamed 
that  I  came  to  a  river  over  which  I  had  to  pass. 
It  was  wide  and  deep,  and  the  wind  was  blow- 
ing, making  the  waves  roll  very  fearfully.  As  I 
stood  on  the  brink,  fearing  to  enter,  I  saw  a  per- 
son coming  down  a  hill  on  the  other  side;  and 
standing  on  the  bank  and  stretching  out  her 
hands  she  said,  '  Sister,  come.'  I  looked,  and  saw 
it  was  my  sister.  The  river  did  not  seem  so  wide, 
nor  dark,  nor  stormy.  Presently  I  saw  another 
person  come  down ;  and  standing  beside  sister, 
she  stretched  forth  her  hands  and  said,  *  Come ! ' 
I  saw  that  it  was  mother.  It  got  much  lighter; 
and  the  river  seemed  so  narrow  that  I  thought  I 
could  easily  go  over.  Then  a  shining  person 
came  and  stood  between  mother  and  sister ;  and 
reaching  out  his  hands  he  said,  '  Daughter,  come !' 
Oh,  it  was  Jesus !  I  forgot  the  river,  for  he 
stretched  forth  his  hands  and  lifted  me  over.  O 
father,  I  am  not  afraid  to  die  now." 

The  two  following  cases  came  under  the  writ- 
er's own  observation.  I  was  present  once  when 
the  physician  informed  the  family  that  one  of  its 
members,  a  person   well   advanced  in  life,  and 


236  CLUSTERS  FROM  ESHCOL. 

long  an  humble  Christian,  was  in  a  critical  con- 
dition. The  afflicted  one  saw  by  the  anxious 
countenances  of  the  friends  that  her  case  was 
critical,  and  became  much  alarmed.  "  Oh,"  said 
she,  "  must  I  die  and  go  into  vast  eternity — so  un- 
expectedly !  "  One  who  stood  by  thus  addressed 
her :  "  The  doctor  says  there  is  no  immediate 
danger.  Do  not  become  alarmed  and  confused. 
Look  the  matter  squarely  in  the  face,  and  all  will 
be.  well.  Don't  stop  to  reason  with  the  enemy  as 
to  whether  or  not  you  have  been  converted  and 
are  a  Christian,  and  have  been  faithful  or  unfaith- 
ful, but  go  right  to  Jesus  as  you  are,  leaving  all 
perplexing  questions  to  him.  Throw  yourself 
upon  his  mercy,  upon  his  promises,  and  trust  him 
to  save  you, — not  for  what  you  have  been,  or 
have  tried  to  do,  nor  for  what  you  are  now,  but 
for  his  own  sake — for  what  he  has  done  and  prom- 
ised." The  advice  was  followed,  and  in  a  few 
hours  all  fear  was  gone  and  great  peace  filled  her 
heart;  and  she  exclaimed  repeatedly,  "jN"ow  I 
feel  that  I  ana  not  afraid  to  die." 

An  aged  man,  a  professed  Christian  for  many 
years,  upright  and  honest,  but  not  very  clear  or 
demonstrative  in  his  religious  experience,  was 
brought  to  the  gate  of  death  by  a  lingering  dis- 
ease.   Said  he  to  the  writer,  while  great  peace 


CLUSTERS  FROM  ESHCOL.  237 

was  depicted  upon  his  countenance,  "All  the  days 
of  my  life  I  was  afraid  of  death,  and  always  put 
it  as  far  from  me  as  I  could.  'Now,  when* I  am 
up  with  it,  and  am  brought  to  look  it  in  the  face, 
I  find  for  the  first  time  that  I  have  no  fear  what- 
ever. God  has  done  so  much  for  me  and  has 
taken  all  fear  away  so  completely  that  I  desire, 
yea  long  to  depart  to  be  with  Christ." 

Instances  like  the  foregoing  might  be  given 
without  number;  but  let  these  suffice.  In  our 
concluding  chapter  —  Crossing  the  Jordan  of 
Death — testimony  to  the  power  of  divine  grace 
in  death  will  be  given,  by  which  it  will  be  seen 
that  in  the  fact,  as  well  as  in  the  prospect,  death 
is  shorn  of  its  terror  to  the  believer,  and  that  all- 
sufficient  grace  is  always  given  for  that  trying 
emergency.  I  conclude  this  chapter  with  the 
following  beautiful  lines,  expressive  of  the  fact 
of  all-sufficient  grace  given  at  the  near  approach 
of  death,  even  to  the  disrobing  it  of  its  terrors, 
and  that  to  those  who  feared  and  trembled  when 
viewing  the  monster  at  a  distance  : 

"  These  Border-Lands  are  calm  and  still, 
And  solemn  are  their  silent  shades ; 
And  my  heart  welcomes  them,  until 
The  light  of  life's  long  evening  fades. 

"  I  heard  them  spoken  of  with  dread, — 
As  fearful  and  unquiet  places ; 
Shades,  where  the  living  and  the  dead 
Look  sadly  in  each  other's  faces. 


2S8  CLUSTERS   FROM   ESHCOL. 

"  But  since  Thy  hand  hath  led  me  here. 
And  I  have  seen  the  Border-Land; 
Seen  the  dark  river  flowing  near, 
Stood  on  its  brink  as  now  I  stand, 

"  There  has  been  nothing  to  alarm 

My  trembling  soul ;  how  could  I  fea? 
While  thus  encircled  in  thine  arm  ? 
\  I  never  felt  Thee  half  so  near." 


CHAPTER  XIIL 


SALVATION  COMPLETED, 


"  Being  confident  of  this  very  thing,  that  he  which  hath  be- 
gun a  good  work  in  you  will  perform  it  until  the  day  of  Jesus 
Christ."    (Phil.  1.6.) 

An  elucidation  of  tlie  scripture  placed  at  the 
head  of  this  chapter  seems  to  be  necessary  to 
complete  the  general  subject  of  this  book.  I  re- 
mark, then, — 

I.  Eeligion  in  the  soul  is  a  work. 

By  a  work,  I  mean  that  true  religion  is  a  living, 
acting,  working,  and  assimilating  principle  im- 
planted in  the  soul,  and  kept  alive  therein  by  the 
Holy  Spirit,  and  not  a  faultless  observance  of 
the  ordinances,  ceremonies,  and  duties  of  religion. 
The  latter  may  exist  without  a  single  element 
of  saving  grace  in  the  heart.  The  former,  though 
small  in  its  beginnings,  will,  if  the  conditions  of 
spiritual  prosperity  are  observed,  enlarge  and 
increase  until  its  final  consummation  in  heaven. 

II.  Religion  in  its  operation  in  the  heart  is  a 
good  work.     The  quality  of  a  given  thing  is  esti- 


240  CLUSTERS  FROM  ESHCOL. 

mated  bj  wliat  it  cost,  or  for  what  it  will  do  for 
its  possessor.  Religion  tested  by  this  standard  is 
of  inestimable  value.  It  cost  the  highest  price  in 
all  the  universe  of  God,  even  the  life  of  his  only- 
begotten  Son;  and  it  secures  for  its  possessor 
deliverance  from  the  guilt,  condemnation,  and 
power  of  sin  here,  and  eternal  life  and  glory  in 
the  life  to  come.  It  is  good,  too,  for  what  it 
does  for  individuals,  for  families,  for  communities, 
and  for  nations ;  good  in  its  origin,  good  in  its 
objects  and  designs,  good  in  its  present  results, 
and  good  in  what  it  proposes  to  do  in  the  life  to 
come.  It  is  good  in  its  beginnings,  good  in  its 
constant  progression,  and  doubly  good  in  its  final 
results.  It  is  good  for  the  young  and  it  is  good  for 
the  old ;  it  is  good  in  health  and  it  is  good  in 
sickness ;  it  is  good  in  prosperity  and  it  is  good 
in  adversity ;  it  is  good  in  life  and  it  is  good  in 
death.  It  is  good,  supremely  good,  for  what  it 
saves  us  from,  as  well  as  what  it  saves  us  too. 
Oh,  it  is  indeed  a  good  work.  Lord,  evermore 
give  us  more  and  still  more  of  it. 

III.     True  religion  has  its  origin  in  God. 

Our  salvation  in  its  commencement,  as  well  aa 
in  its  completion,  is  entirely  of  God.  He  first 
entertained  purposes  of  mercy  concerning  us; 
and  the  expression  of  those   purposes   was  the 


CLUSTERS  FROM  ESHGOL.  241 

gift  of  his  Son,  our  Lord  Jesus  Christ.  And 
by  the  complete  and  perfect  satisfaction  which 
Christ  made  to  the  law  upon  Calvary,  every  ob- 
stacle in  the  way  of  the  salvation  of  the  soul  of 
every  individual  of  our  race,  so  far  as  God  is  con- 
cerned, has  been  entirely  taken  away;  and  it  may 
now  be  said  to  us  as  it  was  declared  to  the  church 
at  Philadelphia,  ^'  Behold,  I  have  set  before  thee 
an  open  door,  and  no  man  can  shut  it." 

The  only  difficulty  now  is  with  man  himself. 
He  rejects  and  neglects  the  all-sufficient  remedy 
which  .Heaven  has  provided,  and  which  is  so  free- 
ly proffered  and  urgently  pressed  upon  his  accept- 
ance. Hence  says  the  Son  of  God,  "  Ye  will  not 
come  unto  me,  that  ye  might  have  life." 

In  proof  of  the  fact  that  all  the  difficulties  in 
the  way  of  man's  salvation  are  with  himself  alone, 
and  that  God  is  already  reconciled  in  Christ  and 
only  waits  the  sinner's  acceptance  of  the  proffered 
mercy  to  pass  upon  him  the  evidences  of  perfect 
reconciliation  and  pardon,  let  the  following  script- 
ures be  considered  :  "  And  all  things  are  of  God, 
who  hath  reconciled  us  to  himself  by  Jesus  Christ, 
and  hath  given  to  us  the  ministry  of  reconcilia- 
tion ;  to-wit,  that  God  was  in  Christ,  reconciling 
the  world  unto  himself,  not  imputing  their  tres- 
passes unto  them;  and  hath  committed  unto  U3 

16 


242  CLUSTERS  FROM  ESHCOL. 

the  word  of  reconciliation.  Now  then  we  are 
embassadors  for  Christ,  as  though  God  did  be- 
seech you  by  us:  we  pray  you  in  Christ's  stead, 
be  ye  reconciled  to  God."     (11.  Cor.  v.  18-20.) 

The  difficulty  in  the  way  of  the  salvation  of 
each  and  every  individual  may  now  be  said  to  be 
lodged  in  his  will.  It  is  the  controlling  faculty  of 
the  mind;  and  as  it  determines,  so  will  be  the 
moral  state  of  the  individual.  God  will  not  co- 
erce the  will;  for  to  do  so  would  destroy  the  moral 
agency  and  reduce  us  to  mere  machines.  He  will 
only  enlighten  the  understanding,  convict  the 
conscience,  and  influence  the  judgment.  But  the 
will  is  left  free  to  choose  or  refuse ;  and  so  long 
as  it  retains  its  perverseness,  God  himself  may  be 
successfully  resisted.  If  the  will  chooses  God  and 
his  service,  our  salvation  is  assured ;  if  it  refuses, 
our  damnation  is  inevitable.  This  explanation 
gives  the  true  import  of  the  words  of  the  apostle 
in  II.  Corinthians  viii.  12 — '^  If  there  be  first  a 
willing  mind,  it  is  accepted  according  to  that  a 
man  hath,  and  not  according  to  that  he  hath  not." 

lY.  Salvation,  while  originating  with  God,  is 
first  developed  within  the  heart  of  the  individual. 

Man's  method  is  to  commence  the  work  of 
reformation  on  the  outside  and  work  inwardly; 
God's  method  is  to  commence  inside  and  work 


CLUSTERS  FROM  ESHCOL.  243 

outwardly.  This  fact  is  exemplified  in  the  case 
of  the  Pharisees,  to  whom  our  Lord  said,  '*  Woe 
unto  you,  scribes  and  Pharisees,  hypocrites!  for 
ye  make  clean  the  outside  of  the  cup  and  of  the 
platter,  but  within  they  are  full  of  extortion 
and  excess.  Thou  blind  Pharisee,  cleanse  first 
that  which  is  within  the  cup  and  platter,  that  the 
outside  of  them  may  be  clean  also."  (Matt,  xxiii. 
25,  26.)  Again  he  said  on  another  occasion, 
"  That  which  cometh  out  of  the  man,  that  defileth 
the  man.  For  from  within,  out  of  the  heart  of 
men,  proceed  evil  thoughts,  adulteries,  fornica- 
tions, murders,  thefts,  covetousness,  wickedness, 
deceit,  lasciviousness,  an  evil  eye,  blasphemy, 
pride,  foolishness :  all  these  evil  things  come  from 
within,  and  defile  the  man."  (Mark  vii.  20-23.) 
The  seat  of  the  moral  disease,  it  will  be  seen, 
is  within  the  heart;  and  the  remedy,  to  be  effectual, 
must  always  be  applied  where  the  disease  is  seat- 
ed. Phariseeism  always  has,  and  yet  does,  work 
on  the  outside.  It  offers  to  cleanse  the  heart  by 
ordinances,  sacraments,  the  wearing  of  peculiar 
garbs,  etc.  God's  plan  is  to  work  from  within, 
where  the  disease  is  seated.  He  makes  the  fount- 
ain clean  and  the  stream  will  be  clean  of  neces- 
sity. He  cleanses  the  heart,  and  the  life  will  be 
right  as  a  consequence.      With  propriety,  then, 


244  CLUSTERS  FROM  ESHCOL. 

he  said,  ''  The  kingdom  of  God  is  within  you." 
It  is  the  leaven  which  a  woman  hid  in  the  meal, 
and  which  leavened  the  whole  lump.  The  grace 
of  God  in  the  heart  will  always  make  the  life 
right.  Outward  reformation  only  leaves  the  heart 
as  foul  as  a  cao:e  of  unclean  hirds. 

But  I  remark  again,  and  lastly, - 

Y.  God,  who  commenced  this  work  of  grace 
in  our  hearts,  ivill  carry  it  on  to  full  completion,  at 
the  day  of  our  Lord  Jesus  Christ. 

The  word ''^e//o?^m,"  as  it  is  used  in  the  text 
we  are  considering,  means  to  perfect,  to  complete,  to 
finish.  The  truth  it  teaches  is  that  God,  who  has 
commenced  this  work  within  us,  will  also  com- 
plete, perfect,  and  finish  it.  This  completion  will 
take  place  in  "  the  day  of  Jesus  Christ;'^  that  is, 
when  Christ  shall  come  again  in  the  clouds  of 
heaven  at  the  last  day,  termed  pre-eminently  the 
day  of  Jesus  Christ,  for  then  he  shall  appear  in 
his  own  proper  glory,  and  not  as  the  man  of  sor- 
rows as  formerly.  When  Christ  shall  thus  ap- 
pear in  his  glory,  his  saints,  living  and  dead,  shall 
be  changed  into  the  same  glory  and  be  made  like 
unto  him.  This  glorification  of  the  saints  is  what 
the  Savior  meant  in  his  intercessory  prayer  when 
he  said,  "  And  the  glory  wliich  thou  gavest  me  / 
have  given  them;  that  they  may  be  one,  even  as  we 


CLUSTERS   FllOM    ESHCOL.  245 

are  one."  (John  xvii.  22.)  When  this  consumma- 
tion shall  have  been  reached,  then,  and  then  only, 
may  it  be  said  that  grace  has.  completed  its  work 
for  us.  But  shall  it  then  have  done  for  us  all  it 
can  do  ?  We  know  not.  The  Bible  reveals  noth- 
ing further  than  the  resurrection,  glorification, 
and  exaltation  of  the  saints.  Anything  beyond 
this  is  left  for  future  revelation,  as  the  intermina- 
ble future  of  the  redeemed  and  saved  may  de- 
mand. 

Jesus  Christ,  then,  is  the  model  after  which  the 
saints  are  to  be  fashioned;  for  God  has  predes- 
tinated us  "to  be  conformed  to  the  image  of  his 
Son,  that  he  might  be  the  first-born  among  many 
brethren."  (Kom.  viii.  29.)  We  may  become 
like  him,  as  he  now  is,  only  after  the  similitude 
of  his  earthly  life,  of  which  sufiering  composed  a 
large  part.  We  shall  be  made  like  him,  as  he 
now  is,  hereafter,  at  the  last  day.  And  as  Christ 
was  perfected  through  suffering  (Heb.  ii.  10.),  and 
as  suffering  is  the  common  lot  of  the  family  of 
God,  and  through  suffering  the  redeemed  shall 
reach  their  final  destination  in  heaven  (Rev.  vii. 
14.),  and  as  Christ  has  promised  that  those  who 
share  in  his  sufferings  here  shall  partake  of  his 
glory  hereafter,  we  should  rather  rejoice  in  our 
tribulations  as  the  true  evidences  of  our  divine 


246  CLUSTERS  FROM  ESHCOL. 

relationship,  as  evidences  that  we  are  in  the  true 
way  to  life  everlasting  hereafter,  and  as  the  cer- 
tain pledges  of  the  glory  which  awaits  us.  "We 
need  not,  then,  count  upon  bright  days  here,  nor 
expect  to  pass  through  life  without  storms  and 
tempests.  Peace  within  we  may  expect — this  is 
promised  us;  but  peace  without  is  not  our  lot. 
It  was  not  the  Master's  lot.  It  has  never  been 
the  lot  of  his  followers.  It  can  not  be  ours.  Trib- 
ulations and  trials  are  the  common  heritage  of 
the  family  of  God.  It  is  the  family  badge  and 
the  mark  by  which  they  are  to  be  known,  for  by 
it  they  are  most  like  their  Elder  Brother. 

God,  then,  is  mercifully  preparing  his  children 
here  for  their  proper  place  in  the  kingdom,  to  be 
revealed  at  the  last  day.  And  as  the  material  for 
the  first  temple  was  all  shaped,  squared,  smooth- 
ed, and  polished  on  the  ground  where  it  was  cut, 
or  quarried,  so  that  when  it  was  brought  together 
each  piece  fitted  the  place  it  was  designed  for  so 
completely  that  the  sound  of  hammer  or  saw  was 
not  heard  in  further  preparation  in  the  erection 
of  the  sacred  edifice,  so  God  is  shaping,  squaring, 
smoothing,  and  polishing  his  material  here  for 
the  temple  hereafter,  of  which  they  shall  form  a 
part;  and  when  all  the  scattered  household  of 
God  shall  be  gathered  together  in  the  skies,  per- 


CLUSTERS  FROM  ESHCOL.  247 

feet  unity  and  harmony  will  prevail,  and  each, 
one  will  he  found  to  he  just  fitted  for  the  place 
intended.  To  accomplish  this  work  of  prepara- 
tion, the  saw,  the  hammer,  and  the  file  are  needed; 
and  by  them  we  are  being  made  more  and  more 
like  unto  the  perfect  pattern  after  which  we  are 
to  be  conformed.  Are  we  undergoing  extraor- 
dinary trials  and  afflictions  ?  Extraordinary  care 
bestowed  upon  any  of  the  material  of  which  the 
temple  was  composed  implied  extraordinary  hard- 
ness and  unfitness,  or  that  it  was  designed  for 
more  than  an  ordinary  position  in  the  sacred 
edifice.  The  analogy  points  to  exaltation  in 
heaven  in  proportion  to  our  suffering  here.  Had 
not  Paul  this  fact  in  his  mind  when  he  declared 
that  "  our  light  affliction,  which  is  but  for  a  mo- 
ment, worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory."  (II.  Cor.  iv.  17.)  And 
also  in  that  other  of  his  sayings,  "  I  reckon  that 
the  sufferings  of  this  present  time  are  not  worthy 
to  be  compared  with  the  glory  which  shall  be  re- 
vealed in  us."     (Rom.  viii.  18.) 

Upon  this  last  passage  Hannah  More  has  re- 
marked :  " '  I  reckon,'  says  Paul,  like  a  man 
skilled  in  spiritual  arithmetic.  ^  I  reckon,'  after 
a  due  estimate  of  their  comparative  value,  '  that 
the  sufferings  of  this  present  time  are  not  worthy 


.248  CLUSTERS   FROM    ESHCOL. 

to  be  compared  with  the  glory  which  shall  be 
revealed  in  us.' "  "  'No  man,"  she  continues^ 
Of  the  suflerings  of  the  present  world  he  had 
shared  more  largely  than  any  other  man.  Of  the 
glory  that  shall  be  revealed,  he  had  a  glimpse 
granted  to  no  other  man.  He  had  heard  the  words 
of  God  and  seen  the  vision  of  .the  Almighty ;  and 
the  result  of  this  privileged  experience  was,  he 
*  desired  to  depart  and  be  with  Christ;'  he  desir- 
ed to  escape  from  this  valley  of  tears ;  he  was 
impatient  to  recover  the  celestial  vision,  eager  to 
perpetuate  the  momentary  foretastes  of  the  glo- 
ries of  immortality." 

If  there  is  any  one  fact  more  than  another  that 
I  would  want  to  be  assured  of  beyond  the  possi- 
bility of  a  doubt,  it  is  whether  the  work  of  grace 
commenced  in  my  heart  shall  be  carried  on  to  its- 
completion  ?  Or  shall  I,  by  reason  of  my  weak- 
ness or  unfaithfulness,  prevent  this  consumma- 
tion ?  The  apostle,  as  if  anticipating  this  very 
anxiety,  and  intending  to  meet  it,  uses  language 
which  precisely  meets  the  case, — "  Being  confi- 
dent of  this  very  thing,  that  he  which  hath  begun  a 
good  work  in  you  will  perform  it  until  the  day  of 
Jesus  Christ."  He  doubtless  bases  his  confidence 
upon  God's  own  declared  purposes,  as  well  a& 
upon  his  invariable  method  of  always  completing 


CLUSTERS    FROM   ESHCOL.  24^ 

every  work  which  he  commences.  This  work, 
then,  will  have  its  completion  when  our  Lord 
comes  again  in  the  clouds  of  heaven  at  the  last 
day,  called  by  pre-eminence  "  the  day  of  Jesus 
Christ.^'  St.  Peter  referred  to  this  day  when  he 
declared  that  "  the  day  of  the  Lord  will  come  as  a 
thief  in  the  night;  in  the  which  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements 
shall  melt  with  fervent  heat,  the  earth  also  and 
the  works  that  are  therein  shall  be  burned  up." 
(II.  Peter  iii.  10.) 

The  Apostle  John  referring  to  that  day  declar- 
ed, "  Beloved,  now  are  we  the  sons  of  God,  and 
it  doth  not  yet  appear  what  we  shall  be :  but  we 
know  that,  when  he  shall  appear,  we  shall  he  like 
Mmr  (I.  John  iii.  2.)  Said  St.  Paul,  "  Our  con- 
versation is  in  heaven ;  from  whence  also  we  look 
for  the  Savior,  the  Lord  Jesus  Christ :  who  shall 
change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  according  to  the 
working  whereby  he  is  able  even  to  subdue  all 
things  unto  himself."     (Phil.  iii.  20,  21.) 

The  same  apostle  again  says:  "For  ye  are 
dead,  and  your  life  is  hid  with  Christ  in  God. 
"When  Christ,  who  is  our  life,  shall  appear,  then 
shall  ye  also  appear  with  him  in  glory."  (Col. 
iii.  3,  4.) 


250  CLUSTERS  FROM  ESHCOL. 

St.  Paul  speaks  still  further  of  the  coming  of 
Christ  and  the  glory  to  be  revealed  at  that  time, 
as  follows :  "  If  we  believe  that  Jesus  died  and 
rose  again,  even  so  them  also  which  sleep  in  Jesus 
will  God  bring  with  him.  For  this  we  say  unto 
you  by  the  word  of  the  Lord,  that  we  which  are 
alive  and  remain  unto  the  coming  of  the  Lord 
shall  not  prevent  them  which  are  asleep.  For 
the  Lord  himself  shall  descend  from  heaven  with 
a  shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God :  and  the  dead  in  Christ  shall 
rise  first :  then  we  which  are  alive  and  remain 
shall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air :  and  so  shall 
we  ever  be  with  the  Lord."     (I.  Thess.  iv.  14-17.) 

In  his  Epistle  to  Titus,  St.  Paul,  speaking  of 
the  coming  of  our  Lord  and  the  glorification  of 
the  saints  as  the  great  motive  to  patience,  faith 
fulness,  and  diligence,  uses  this  language :  ''Teach- 
ing us  that,  denying  ungodliness  and  w^orldly 
lusts,  we  should  live  soberly,  righteously,  and 
godly,  in  this  present  world ;  looking  for  that 
blessed  hope,  and  the  glorious  appearing  of  the 
great  God  and  our  Savior  Jesus  Christ."  (Titus 
ii.  12,  13.) 

In  the  apocalyptic  vision  the  second  coming  of 
the  Lord  Jesus  Christ  and  the  glorification  of  the 


CLUSTERS  FROM  ESHCOL.  251 

saints  and  their  gathering  together  at  the  mar- 
riage-feast in  the  skies  is  placed  in  Revelations 
xix.  1-9.  The  rejoicings  of  the  redeemed  hosts  at 
that  event  will  be  found  in  Revelations  vii.  9-17. 

Dear  afliicted  followers  of  our  Lord  Jesus  Christ, 
let  us  be  patient  in  all  our  afflictions.  Our  God 
will  not  inflict  one  stroke  more  than  is  necessary 
to  accomplish  his  purposes  concerning  us.  And 
when  those  purposes  shall  have  been  accomplish- 
ed, and  we  shall  have  been  made  fit  for  our  place 
in  the  heavenly  temple,  the  shaping,  the  cutting, 
the  polishing,  shall  cease,  and  we  shall  be  gather- 
ed to  our  proper  place.  Then  our  trials  will  have 
ended  forever.  Then  God  himself,  as  if  unwilling 
to  commit  this  pleasant  duty  to  other  hands,  will 
wipe  away  all  tears  from  our  eyes.  Then  we 
shall  abide  forever  where  there  shall  be  "  no  more 
death,  neither  sorrow,  nor  crying,  neither  shall 
there  be  any  more  pain,  for  the  former  things  are 
passed  away." 

"Until  the  day  break,  and  the  shadows  flee 
away,"  let  us  go  up  into  the  "  mountain  of  myrrh, 
and  to  the  hill  of  frankincense,"  and  with  the 
gifted  Bickersteth,  in  his  "  Yesterday,  To-day,  and 
Forever ^'^  catch  a  view  of  the  coming  glory. 

'*  In  a  glimpse, 
In  the  individual  twinkling  of  an  eye, 
The  ground  on  which  we  stood,  trembled  and  clave; 


252  CLUSTERS  FROM  ESHCOL. 

And  I,  a  sense  of  rapture  like  new  life 
Through  every  limb  discoursing,  found  myself 
Appareird  in  celestial  robes,  what  once 
"Was  mortal  clothed  in  immortality, 
What  was  corrupt  in  incorruption  lost. 
******** 
"  The  Bridegroom  met  the  Bride  alone.    Himself 
In  glorified  humanity  supreme, 
Incarnate  Light ;  and  she  like  him  in  glory, 
No  spot  or  wrinkle  on  her  holy  brow, 
No  film  upon  her  robes  of  dazzling  white, 
Most  beautiful,  most  glorious  ;  every  saint 
Perfect  in  individual  perfeetness ; 
And  each  to  each  so  fitly  interlink'd, 
Join'd  and  compact,  these  countless  millions  seem'd 
One  body  by  One  Spirit  inspired  and  moved. 
The  various  members  knit  in  faultless  grace, 
The  feeblest  as  the  sti-ongest  necessary. 
Nor  schism,  nor  discord,  nor  excess,  nor  lack; 
The  Ideal  of  all  beauty  realized. 
The  Impersonation  of  delight  and  love." 


CHAPTER  XIY. 

OBSERVATIONS  FROM  THE  DELECTABLE  MOUNTAINS. 

"  Until  the  day  break,  and  the  shadows  flee  away,  I  will  get 
me  to  the  mountain  of  myrrh,  and  to  the  hill  of  frankin- 
cense."   (Solomon's  Song  iv.  6,) 

It  was  upon  a  mountain  that  the  Savior  stood 
when  Satan  showed  him  all  the  kingdoms  of  the 
world  and  the  glories  of  them,  and  offered  to 
give  them  unto  him  if  he  would  fall  down  and 
worship    him.      It   was   upon   a   mountain   that  ,^f 

Moses  stood  when-  he  viewed  the  promised  land, 
into  which  he  was  not  permitted  to  enter  because 
of  his  disobedience  at  Meribah.  It  was  from  "a 
mountain  great  and  high"  that  the  revelator 
stood  when  the  apocalyptic  vision  of  the  ]^ew 
Jerusalem,  descending  out  of  heaven,  was  shown 
him.  It  was  doubtless  upon  an  eminence  that 
Abram  stood  when  the  Lord  said  unto  him,  "Lift 
up  now  thine  eyes,  and  look  from  the  place  where 
thou  art  northward,  and  southward,  and  east- 
ward, and  westward :  for  all  the  land  which  thou 
seest,  to  thee  will  I  give  it,  and  to  thy  seed  for- 


254  CLUSTERS  FROM  ESHCOL. 

ever."  It  was  from  the  top  of  Lebanon  and 
Amana  and  Shenir  and  Hermon,  and  from  the 
mountains  of  the  leopards,  and  the  lions'  dens, 
that  the  heavenly  Bridegroom  called  his  spouse 
to  follow  him  to  the  mountain  of  myrrh,  and  to 
the  hill  of  frankincense,  there  to  abide  until  the 
day  break  and  the  shadows  flee  away.  And  it 
was  from  the  Delectable  Mountains  —  the  same, 
doubtless,  as  the  mountain  of  myrrh  of  Solo- 
mon's Song, — that  the  pilgrims  to  Mount  Zion 
had  such  an  extended  and  delightful  view  of  the 
Celestial  City.  The  author  of  PilgrMs  Progress 
properly  locates  the  Delectable  Mountains  at  a 
late  stage  in  the  believer's  pilgrimage,  and  near 
the  end  of  his  journey.  Symbolizing,  as  it  does, 
an  advanced  state  of  Christian  experience,  this 
mountain  affords  a  favorable  position  for  exten- 
sive observation,  both  retrospective  and  pros- 
pective. Taking  a  position  upon  one  of  its 
highest  peaks,  all  of  which  have  been  appro- 
priately named  by  the  shepherds  who  reside 
there,  and  who  are  always  ready  to  entertain 
and  instruct  pilgrims,  as  Knowledge,  Experience, 
"Watchful,  and  Sincere,  we  invite  the  reader  to 
share  in  our  observations. 

The  Delectable  Mountains,  with  their  gardens, 
vineyards,   meadows,   orchards,    pleasant    fruits. 


CLUSTERS  FROM  ESHCOL.  255 

dainty  flowers,  and  fountains  of  clear  and  spark- 
ling waters,  were  all  provided  by  the  king  of  the 
Celestial  City  for  the  accommodation  of  pilgrims. 
Here  they  may  find  rest,  soul-refreshment,  and 
precious  companionship.  Here  the  Heavenly  Je- 
rusalem is  in  full  sight.  Here  the  kind  shep- 
herds are  ever  delighted  to  entertain  pilgrims, 
and  show  them  things  which  will  be  to  their 
profit  and  edification.  Oh,  it  is  truly,  as  its  name 
indicates,  a  delightful  place  indeed.  Here  we 
love  to  linger,  and  feel  loath  to  leave,  were  it  not 
that  our  King  has  provided  something  still  better 
for  us. 

But  before  we  proceed  on  our  farther  journey 
let  us  go  up  into  the  mountain's  highest  peak 
and  take  some  observations.  We  turn  first  to 
retrospect  the  way  by  which  we  have  come.  We 
recall  to  our  remembrance  the  difficulties  we 
encountered,  the  discouragements  we  met,  the 
enemies  we  contended"*with,  and  the  victories  we 
were  enabled  to  achieve.  These  solemn  retro- 
spects are  common  to  pilgrims;  and  they  are 
fraught  with  comfort  or  reproach,  according  as 
life  has  been  faithful  or  otherwise. 

«  J  rj^ig  good  to  cast  a  look  awhile 
Upon  the  troubles  of  the  past; 
When  heaven  and  earth,  Avithout  a  smile, 
With  clouds  and  storms  were  overcast." 


256  CLUSTERS  FROM  ESHCOL. 

A  traveler  in  South  America  relates  that  he 
ascended  a  mountain  through  what  he  suppcsed 
was  an  undergrowth  of  weeds.  But  in  the  morn- 
ing, looking  back  from  the  mountain's  summit, 
he  saw  that  what  he  supposed  were  weeds  was 
the  sensitive  plant,  and  that  the  crooked,  zig-zag 
way  by  which  he  had  come  was  plainly  marked, 
even  down  to  the  foot  of  the  mountain.  So  from 
the  position  we  occupy,  our  past  wanderings, 
from  the  commencement  of  our  pilgrimage  to 
the  present,  are  all  plainly  marked,  and  we  will 
have  no  difficulty,  but  much  cause  for  humilia- 
tion, and  also  for  great  rejoicing,  in  tracing  out 
our  past  course. 

Far  away  in  the  distance  is  the  City  of  De- 
struction. What  cause  for  gratitude  to  God  that, 
from  our  earliest  recollection,  we  were  dissatisfied 
with  that  place  and  desired  to  become  a  pilgrim. 
These  early  impressions,  under  God,  are  the  re- 
sult of  the  godly  example  and  faithful  instruc- 
tions of  pious  parents.  They  were  pilgrims,  and 
have  crossed  the  river  and  now  rest  in  heaven. 
After  our  pilgrim  life  is  ended  we  expect  to  join 
them  in  the  pilgrim's  home. 

At  a  very  early  period  of  life  we  entered  upon 
our  pilgrimage.  Well  do  we  remember  the  dis- 
couraging struggle  we  had  in  the  Slough  of  De- 


CLUSTERS  FROM  ESHCOL.  257 

spond.  Some  of  its  filth  adhered  to  us  for  a  long 
time  afterward ;  and  even  yet  it  is  sometimes  seen 
upon  our  garment.  At  the  wicket-gate  we  long 
waited  for  entrance.  It  was  at  length  opened, 
and  we  entered  in  and  became  a  pilgrim  indeed. 
There,  too,  stands  the  cross,  at  the  sight  of  which 
the  burden  fell  from  our  back.  The  House  of 
the  Interpreter  stands  in  the  same  region,  where 
we  found  pleasant  lodging,  and  where  we  received 
wholesome  instruction.  Its  chief  inmate,  the 
Holy  Spirit,  kindly  volunteered  to  accompany  us 
upon  our  pilgrimage.  We  have  found  him  a 
pleasant  and  useful  companion.  He  is  perfectly 
familiar  with  all  the  way,  and  even  guides  our 
feet,  as  well  as  protects  and  comforts  us.  The 
Hill  of  Difficulty  lies  away  in  the  distance.  We 
succeeded  in  climbing  it;  and  mercifully,  by  tak- 
ing heed  to  the  instructions  of  our  guide,  escaped 
the  danger  of  losing  our  roll  by  resting  in  the 
arbor,  placed  there  by  Satan.  There,  too,  in  that 
same  neighborhood,  we  found  entertainment  in 
the  house  called  Beautiful.  Its  associations,  its 
privileges,  as  well  as  its  opportunities  for  Chris- 
tian labor,  have  all  proved  to  be  very  agreeable; 
and  we  have  never  felt  like  going  elsewhere  for 
either  companionship,  pleasure,  or  a  field  of  use- 
fulness. 

17 


258  CLUSTERS  FROM  ESHCOL. 

"  I  love  thy  kingdom,  Lord, — 
The  house  of  thine  abode, — 
The  church  our  blest  Redeemer  saved 
With  his  own  precious  blood." 

"  For  her  my  tears  shall  fall ; 
For  her  my  prayers  ascend ; 
To  her  my  cares  and  toils  be  giv'n 
Till  toils  and  cares  shall  end." 

There,  in  the  same  locality,  just  this  side  of 
the  Hill  of  Difficulty,  we,  too,  met  Mr.  "Worldly 
"Wiseman,  who  directed  us  to  Mr.  Legality  for 
deliverance ;  and  had  not  Evangelist  come  to  our 
assistance,  and  directed  us  to  the  right  way,  the 
thunderings  and  lightnings  of  Sinai  would  have 
overwhelmed  us.  Mr.  Worldly  Wiseman  still 
lives  and  misleads  many  pilgrims.  We  caution 
others  to  be  on  the  lookout  for  him.  He  will 
offer  you  the  church  and  her  ordinances  instead 
of  Christ.  Beware  of  him.  He  has  ruined  many 
pilgrims.  St.  Paul  doubtless  fell  into  his  hands ; 
and  the  seventh  chapter  of  Romans  details  his 
struggles  for  liberty.  The  eighth  chapter  assures 
us  that  Evangelist  directed  him  aright,  and  that 
he  took  his  counsel. 

Soon  after  meeting  Evangelist  and  heeding  his 
counsel,  we  were  joined  by  a  fellow-traveler,  one 
Faithful.  He  long  journeyed  with  us,  was  an 
excellent  companion  and  instructor,  but  long 
since  has  crossed  over  the  river  to  the  Celestial 


CLUSTERS  FROM  ESHCOL.  259 

City.  God  has  given  ns  many  others  since.  They 
have  proved  pleasant  traveling  companions ;  but 
our  heart  yet  delights  to  cleave  to  Brother  Faith- 
ful. "We  shall  meet  him  on  the  other  side.  We, 
in  company  with  Brother  Faithful,  passed  through 
Vanity  Fair.  By  taking  heed  to  the  instruction 
of  the  Interpreter,  we  passed  through  this  place, 
so  fatal  to  many  pilgrims,  without  harm.  "We, 
too,  came  in  sight  of  the  lions,  and  found,  as  have 
all  other  pilgrims,  that  they  were  chained  by  the 
side  of  the  road,  and  could  not  reach  us  unless 
we  deviated  from  the  path.  !N"o  lion  nor  ravenous 
beast  can  ever  go  upon  the  King's  Highway. 
There,  too,  we  met  the  great  Apollyon  in  fearful 
conflict;  but  Immanuel  came  to  our  rescue.  Then, 
in  Doubting  Castle,  Giant  Despair  long  held  us  a 
prisoner.  Oh,  we  shudder  at  the  remembrance 
of  the  bitterness  of  our  experience  while  in  his 
dreary  prison.  Despair,  indeed,  settled  down 
upon  us,  and,  like  Christian  and  Hopeful  under 
similar  circumstances,  life  became  a  burden  and 
death  desirable.  But  our  Immanuel  again  inter- 
posed and  delivered  us.  Blessed  be  his  name. 
Our  experience  during  this  dreary  part  of  our 
pilgrimage  is  fitly  expressed  in  the  following  lines: 

**  It  was  a  dark,  untravel'd  road, 

In  which  my  steps  were  called  to  go ; 
The  path  of  many  a  weary  load, 
And  where  it  led  I  did  not  know. 


260  CLUSTERS  FROM  ESHCOL. 

"  A  weary  road  with  rivers  high ; 

Wild  beasts  were  standing  on  the  rocks  ; 
And  clouds  came  drifting  through  the  sky, 
Fill'd  deep  with  fires  and  thunder  shocks. 

*'  But  through  the  clouds,  and  through  the  flame, 
And  foaming  floods,  as  on  I  went, 
A  voice  of  hope  and  cheering  came, — 
*  Fear  not  to  go  where  God  has  senV  " 

But  now  we  are  upon  the  Delectable  Mountains. 
Strange  that  they  are  so  near  Doubting  Castle, 
and  that  so  many  pilgrims  are  caught  therein. 
Here,  however,  all  is  beautiful  and  delightful. 
Here  in  the  gardens  and  vineyards  we  find  many 
pilgrims,  all  of  whom  have  much  to  say  of  the 
many  deliverances  wrought  for  them  by  Imman- 
uel.  Here,  too,  the  shepherds  tell  us  that  the 
heavenly  Jerusalem  can  be  seen  on  a  bright  day 
through  their  perspective-glass.  "We  will  ask  the 
shepherds  to  permit  us  to  look  through  it,  and 
tell  our  readers  what  we  may  see. 

Oh,  how  delightful  is  this  place  !  How  inspir- 
ing and  invigorating  is  the  pure  atmosphere! 
How  sweet  and  nourishing  the  clusters  from  these 
vineyards,  and  the  fruit  from  these  orchards! 
How  pure  and  reviving  is  the  water  from,  these 
fountains, — foretastes,  doubtless,  of  the  Fountain 
of  Life  in  heaven.  And,  then,  how  grand,  how 
inspiring,  the  view  from  these  lofty  peaks !     TVe 


CLUSTERS  FROM  ESHCOL.  261 

feel  like  restiDg  here  awhile ;  but  a  voice  says  to 
us,  "Arise  ye,  get  ye  hence;  for  this  is  not  thy 
rest!" 

"  I  see  a  hand  you  can  not  see, 
Which  beckons  me  away; 
I  hear  a  voice  you  can  not  hear, 

Forbidding  me  to  sta3\" 

But  before  we  proceed  farther  let  us  erect  a 
monument  of  thanksgiving  to  God  for  bringing 
us  safely  thus  far  upon  our  heavenly  pilgrimage, 
and  upon  it  write, — 

"  Here  I'll  raise  my  Ebenezer; 
Hither  by  thy  help  I've  come ; 
And  I  hope  by  thy  good  pleasure, 
Safely  to  arrive  at  home.' 

"We  now  turn  in  the  direction  of  the  heavenly 
Jerusalem,  and  see  just  ahead  of  us,  and  adjoin- 
ing the  Delectable  Mountains,  indeed  but  a  con- 
tinuance of  them,  the  land  of  Beulah.  (See  Isaiah 
Ixii.  4,  12.)  Here  it  is  that  the  sun  shines  day 
and  night.  Here  the  air  is  pure,  sweet,  and 
fragrant  with  the  odor  of  camphire,  spikenard, 
saffron,  calamus,  cinnamon,  frankincense,  myrrh, 
and  aloes  of  the  king's  gardens.  Here  are  the 
king's  orchards  and  vineyards,  the  fruit  of  which 
the  pilgrims  are  ever  permitted  to  eat.  Here  is 
no  lack  of  corn  and  wine,  for  all  is  in  abundance. 
Here  the  singing  of  birds  is  ever  heard,  and  here 


262  CLUSTEES  FROM  ESHCOL. 

the  bells  of  the  Celestial  City  are  ever  heard  to 
ring.  Here  the  noise  of  the  heavenly  trumpeters, 
with  the  eft'ects  of  the  fruit  they  eat,  prevent  the 
pilgrims  from  sleeping,  and  yet  they  receive  as 
much  refreshment  as  if  they  slept  ever  so  soundly. 
Here  they  are  in  sight  of  the  Celestial  City,  the 
inhabitants  of  which  occasionally  come  over  and 
walk  with  the  pilgrims.  Here  the  pilgrims  walk 
to  and  fro,  their  eyes  filled  with  celestial  visions, 
and  hearing  nothing,  seeing  nothing,  feeling  noth- 
ing, smelling  nothing,  nor  tasting  nothing  that  is 
offensive.  Here  the  weary  pilgrims  betake  them- 
selves to  rest,  and  have  more  rejoicing  than  in 
any  part  of  their  past  pilgrimage.  Here  the 
Slough  of  Despond,  the  Yalley  of  the  Shadow  of 
Death,  and  Doubting  Castle  can  not  so  much  as 
be  seen.  Here,  on  the  borders  of  heaven,  the 
pilgrims  have  a  better  view  of  the  Celestial  City 
than  at  any  other  time.  Here  the  contract  be- 
tween the  bride  and  the  Bridegroom  is  renewed  ; 
and  here  voices  from  out  of  the  city  are  heard, 
saying,  "  Say  ye  to  the  daughter  of  Zion,  Behold, 
thy  salvation  cometh !  behold,  his  reward  is  with 
him."  Here  all  the  inhabitants  of  the  country 
call  them,  "  The  holy  people,  the  redeemed  of  the 
Lord."  Surely,  this  is  the  place  of  which  we 
sing,— 


CLUSTERS  FROM  ESHCOL.  263 

**  I've  reached  the  land  of  corn  and  wine, 
And  all  its  riches  freely  mine  ; 
Here  shines  undimm'd  one  blissful  day, 
For  all  my  night  has  pass'd  away. 

Chorus  : 
"  O  Beulah  land,  sweet  Beulah  land, 
As  on  the  highest  mount  I  stand, 
I  look  away  across  the  sea,  * 

'  Where  mansions  are  prepared  for  me, 

And  view  the  shining,  glory  shore. 
My  heav'n,  my  home  for  evermore. 

"  The  Savior  comes  and  walks  with  me, 
And  sweet  communion  here  have  we ; 
He  gently  leads  me  with  his  hand. 
For  this  is  heaven's  border-land. 

**  A  sweet  perfume  upon  the  breeze. 
Is  borne  from  ever- vernal  trees, 
And  flow'rs  that  never  fading  grow, 
Where  streams  of  life  forever  flow. 

"  The  zephyrs  seem  to  float  to  me. 
Sweet  sounds  of  heaven's  melody. 
As  angels  with  the  white-robed  throng, 
Join  in  the  sweet  redemption's  song." 

"But  what  is  Beulah  land,  where  is  it,  and 
what  does  it  symbolize  in  Christian  experience  ?  " 

Beulah  means  married.  The  Christian  experi- 
ence which  it  indicates  is  that  deep,  abiding,  and 
all-satisfying  intercourse  between  Husband  and 
wife — the  Lord  Jesus  Christ  and  his  bride. 

"  But,"  it  may  be  inquired,  "  are  not  all  believ- 
ers married  unto  Christ;  and  have  not  all  this 
experience  ? " 


264  CLUSTERS  FROM  ESHCOL. 

All  truly  converted  persons  are  married  unto 
Christ ;  but  many  do  not  fully  realize  their  divine 
relationship,  and  as  a  consequence  do  not  abid- 
ingly possess  the  precious  experience  of  full  sal- 
vation. Failing  to  obtain,  by  reason  of  their 
worldliness  and  want  of  consecration,  a  satisfying 
portion  in  Christ,  they  seek  in  the  world,  and  in 
worldly  vanities,  pursuits,  and  associations,  for 
what  they  feel  to  be  necessary  to  complete  and 
perfect  happiness.  Hence  their  dissatisfaction, 
inconsistencies,  and  legal  entanglements.  But 
where  Christ  is  fully  and  constantly  accepted, 
and  the  world,  his  foe  and  rival,  is  entirely  for- 
saken, the  experience  of  complete  and  perfect 
satisfaction  will  be  attained  and  retained.  This 
is  entire  consecration.  This  is  entire  sanctifica- 
tion.     This  is  Beulah-land  experience. 

This  experience  is  found  throughout  the  entire 
Scriptures.  Some  books,  and  chapters  of  others, 
are  entirely  devoted  to  it.  That  precious  portion 
of  God's  holy  "Word,  the  Song  of  Solomon,  is  the 
Beulah  land  of  the  Scriptures.  Indeed,  it  can 
be  understood  only  by  those  in  the  enjoyment  of 
the  experience  it  details. 

But  let  us  hear  some  of  the  expressions  which 
fall  from  the  lips  of  the  happy  inhabitants  of  this 
delightful  r»lace.     Says  one:  "  The  winter  is  past, 


CLUSTERS  FROM  ESHCOL.  265 

the  rain  is  over  and  gone ;  the  flowers  appear  on 
the  earth;  the  time  of  the  singing  of  birds  is 
come,  and  the  voice  of  the  turtle  is  heard  in  our 
land."  Says  another :  "  As  the  apple-tree  among 
the  trees  of  the  wood,  so  is  my  beloved  among 
the  sons.  I  sat  down  under  his  shadow  with 
great  delight,  and  his  fruit  was  sweet  to  my 
taste."  ''  My  beloved  is  unto  me  as  a  cluster  of 
camphire  in  the  vineyards  of  En-gedi." 

"  The  voice  of  my  beloved  !  behold,  he  cometh 
leaping  upon  the  mountains,  skipping  upon  the 
hills." 

"  My  beloved  is  mine,  and  I  am  his  :  he  feedeth 
among  the  lilies." 

"  I  sleep,  but  my  heart  waketh  :  it  is  the  voice 
of  my  beloved  that  knocketh,  saying,  Open  to 
me,  my  sister,  my  love,  my  dove,  my  undefiled : 
for  my  head  is  filled  with  dew,  and  my  locks  with 
the  drops  of  the  night.  " 

"I  charge  you,  0  daughters  of  Jerusalem,  if 
ye  find  my  beloved,  that  ye  tell  him,  that  I  am 
sick  of  love." 

"  His  mouth  is  most  sweet :  yea,  he  is  altogether 
lovely.  This  is  my  beloved,  and  this  is  my  friend, 
0  daughters  of  Jerusalem." 

Says  another  happy  pilgrim :  ''  The  Lord  is  my 
shepherd ;  I  shall  not  want." 


266  CLUSTERS  FROM  ESHCOL. 

Says  one :  "  This  is  the  bleating  of  Messiah's 
sheep — I  shall  not  want !    I  shall  not  want ! ! " 

"  He  maketh  me  to  lie  down  in  green  pastures : 
he  leadeth  me  beside  the  still  waters.  He  restor- 
eth  my  soul:  he  leadeth  me  in  the  paths  of  right-' 
eousness  for  his  name's  sake.  Yea,  though  I 
walk  through  the  valley  of  the  shadow  of  death, 
I  will  fear  no  evil :  for  thou  art  with  me ;  thy  rod 
and  thy  staff  they  comfort  me.  Thou  preparest 
a  table  before  me  in  the  presence  of  mine  ene- 
mies :  thou  anointest  my  head  with  oil ;  my  cup 
runneth  over.  Surely  goodness  and  mercy  shall 
follow  me  all  the  days  of  my  life:  and  I  will 
dwell  in  the  house  of  the  Lord  forever."  (Psalms 
xxiii.) 

This  is  the  language  of  entire  consecration. 
This  is  the  experience  of  entire  sanctification. 
This  is  the  Beulah  land  of  the  Christian's  pil- 
grimage. Contrast  these  utterances,  and  the  evan- 
gelical spirit  which  they  breathe,  with  the  utter- 
ances of  the  seventh  chapter  of  Eomans,  and  the 
legalism  which  it  expresses,  and  the  difference 
will  at  once  appear. 

The  distinguished  author  of  the  ^'Pilgrim's 
Progress  "  locates  the  Land  of  Beulah  at  a  late 
period  of  the  believer's  pilgrimage  and  near  the 
end  of  his  life.     We  claim  that  while  this  experi- 


CLUSTERS  FROM  ESHCOL.  267 

ence  is  usually  attained  at  this  period,  it  may  be 
obtained  and  retained  at  any  time  after  entering 
into  the  wicket-gate.  There  is  a  by-way  to  hell, 
as  the  immortal  dreamer  has  shown  us  in  his 
allegory;  and  there  is  a  nearer  way  to  the  Land 
of  Beulah  than  by  the  Yalley  of  the  Shadow  of 
Death  and  Doubting  Castle.  This  nearer  way  is 
Entire  Consecration  and  Faith. 

"A  highway  shall  be  there,  and  a  way,"  says 
Isaiah  (xxxv.  8.).  The  way  is  one;  but  it  is  a 
highway  to  those  only  who  consecrate  themselves 
fully,  and  believe  for  it ;  and  a  way  only  to  those 
who  do  not  comply  with  these  conditions. 

In  the  prophecy  of  Ezekiel  (xlvii.)  the  stream 
of  salvation  is  represented  as  but  ankle-deep; 
then  up  to  the  loins ;  then  a  great  and  mighty 
river,  which  no  man  can  cross  over.  The  stream 
is  one;  but  it  will  be  deep  or  shallow,  according 
to  the  faith  exercised.  To  full  consecration  and 
strong  faith,  it  is  a  mighty  river, — even  "  waters 
to  swim  in;"  to  the  weak  and  partially  conse- 
crated, it  is  but  ankle-deep. 

Then  there  are  some  who  locate  the  Land  of 
Beulah  at  the  commencement  of  the  Christian's 
pilgrimage,  claiming  that  the  soul  is  entirely  sanc- 
tified when  it  is  regenerated.  These  make  no 
distinction  between  being  sanctified  in  part,  and 


268  CLUSTERS  FROM  ESHCOL. 

in  whole,  or  wholly,  as  tlie  apostle  states  it  in  L 
Thessalonians  v.  23.  This  view  finds  no  eucour- 
.agement  in  either  God's  word  or  the  universal 
faith  of  the  church  of  the  past.  It  is  of  recent 
origin;  is  an  innovation  upon  the  faith  of  the 
church,  and  is  contrary  to  the  analogy  of  the 
Christian's  life  as  taught  in  the  Pilgrim's  Prog- 
ress. 

"We  turn  now  to  resume  our  observations,  and 
see  in  the  distance  a  river  through  which  we 
must  pass.  We  will  not,  however,  consider  here 
the  passage  of  this  river,  reserving  this  for  our 
next  and  concluding  chapter.  Beyond  this  river, 
upon  the  everlasting  hills  of  Zion,  the  Holy  City, 
the  New  Jerusalem  is  faintly  visible.  That  city 
is  the  dwelling-place  of  God.  To  it  the  Savior 
ascended  from  the  mount  of  Olives.  Into  it 
Enoch  and  Elijah  also  ascended,  without  passing 
down  through  the  dark  river  of  death.  To  it 
patriarchs,  prophets,  apostles,  martyrs,  and  all 
other  pilgrims  who  have  preceded  us,  have  gone. 
There  they  now  abide;  and  there  our  pilgrimage 
will  end,  for  this  is  the  pilgrim's  home. 

But  little,  comparatively,  is  known  of  heaven. 
The  Bible,  while  revealing  with  unmistakable 
distinctness  the  way  to  reach  heaven,  discloses 
but  little  of  its  interior  excellences.     Said  a  trav- 


CLUSTERS  FROM  ESHCOL.  269 

eler  as  he  approached  the  city  of  Baltimorej  by 
the  Chesapeake  Bay,  "  That  light  in  the  distance 
can  not  he  a  light-house,  for  it  does  not  show  us 
Baltimore.  It  does  not  reveal  its  streets  and 
buildings,  and  its  inhabitants  and  their  mode  of 
living."  The  light-house  is  not  intended  to  re- 
veal Baltimore,  but  to  lead  us  safely  to  it.  So 
God's  word;  it  does  not  propose  to  disclose  all 
the  glories  of  heaven,  but  rather  to  guide  us  to 
it.  Like  the  light-house,  the  Bible  points  out  the 
true  way,  as  well  as  reveals  the  shoals  and  rocks 
and  quicksands  which  threaten  our  safety. 

A  missionary  who  labored  in  some  far-western 
field  said  once  in  our  hearing,  that  one  Sabbath 
he  left  his  home  to  preach  in  a  distant  village. 
His  way  lay  through  a  large  prairie,  which  was 
grown  up  with  tall  grass.  While  crossing  this 
prairie  a  snow-storm  came  down  upon  him  and 
he  lost  his  way.  !N'ight  set  in  and  he  was  yet  lost 
in  this  trackless  field.  Remembering  that  he  had 
a  compass  in  his  pocket,  he  struck  a  light  and 
took  his  bearings  by  that  compass,  and  regulated 
his  course  accordingl3^  In  a  short  time  he  reach- 
ed his  destination.  God's  word  is  the  sure  com- 
pass !  Consult  it,  obey  its  teaching,  and  it  will 
lead  you  to  heaven. 

It  is  said  that  ^'  on  the  shores  of  the  Adriatic 


270  CLUSTERS  FROM  ESHCOL. 

the  wives  of  fisliermen,  whose  husbands  have 
gone  far  oat  upon  the  deep,  are  in  the  habit  at 
eventide  of  going  down  to  the  sea-shore  and 
singing,  as  female  voices  only  can,  the  first  stanza 
of  a  beautiful  hymn.  After  they  have  sung  it 
they  listen  till  they  hear,  borne  by  the  winds 
across  the  desert  sea,  the  second  stanza,  sung  by 
their  faithful  husbands  as  they  are  tossed  by  the 
gale  upon  the  waves.  Perhaps,  if  we  could  listen, 
we  too  might  hear  in  this  desert  world  of  ours, 
some  sound,  some  whisper,  borne  from  afar,  to 
remind  us  that  there  is  a  heaven,  a  home,  and 
that  our  departed  friends  have  not  forgotten  us." 

A  traveler  crossing  the  Atlantic  Ocean  says 
that  on  approaching  the  shores  of  Europe,  one 
bright  and  beautiful  morning  he  observed  a  pe- 
culiar fragrance  in  the  atmosphere.  Inquiring  of 
the  captain  of  the  vessel  as  to  what  caused  it,  he 
was  informed  that  it  was  the  odor  from  the  or- 
chards and  vineyards  along  the  coasts  which  they 
were  approaching.  So  the  land-breezes  from 
Canaan  are  wafted  to  us,  and  increase  our  desire 
to  reach  that  happy  place.  We  welcome  these 
precious  breezes  as  harbingers  of  the  fruitfulness, 
the  grandeur,  and  the  glory  of  that  better  land. 

Probably  the  reason  why  the  Scriptures  reveal 
no  more  of  the  glories  of  heaven,  and  the  bright 


CLUSTERS  FROM  ESHCOL.  271 

visions  thereof,  which  have  been  granted  to  a 
few,  and  these  only  in  their  dying  hours,  are  not 
permitted  to  be  made  known,  is,  that  if  the  full 
glories  of  the  heavenly  state  were  revealed  here, 
travelers  thitherward  would  become  dissatisfied 
with  their  wilderness  life  and  become  unduly  anx- 
ious to  depart.  Bunyan,  in  his  Pilgrim's  Prog- 
ress, tells  us  that  Christian  and  Hopeful  caught 
a  glimpse  of  the  heavenly  Jerusalem  when  near- 
ing  the  River  of  Death ;  and  both  fell  into  a  spell 
of  home-sickness,  desiring  to  depart  at  once  and 
be  with  Christ,  and  were  for  a  time  unable  to 
proceed  on  their  pilgrimage.  God,  then,  properly 
withholds  these  transporting  scenes  until  so  near 
the  end  of  the  journey  that  they  do  not  perma- 
nently injure  pilgrims,  reserving  the  full  vision 
of  eternal  glory  for  immortal  eyes. 

And  yet  visions  of  heaven,  in  some  few  cases 
so  glorious,  so  transporting,  and  so  encouraging, 
have  been  given,  and  we  narrate  them  here. 

St.  Paul  was  caught  up  into  the  "  third  heav- 
en," "  into  paradise,"  "  into  heaven,"  and  heard 
and  saw  things  which  he  declared  he  was  not 
permitted  to  reveal.  (II.  Cor.  xii.  4.)  Rev.  Wil- 
liam Tennent,  a  godly  minister  of  the  gospel, 
above  a  century  ago,  was  favored  in  a  like  man- 
ner with  St.  Paul,  and  like  him,  he  was  not  per- 


272  CLUSTERS  FROM  ESHCOL. 

mitted  to  tell  what  lie  liad  seen  or  lieard.  Pay- 
son,  that  eminently  holy  man,  was  highly  favored 
in  his, last  hours  with  visions  of  heaven  and  of 
its  angelic  inhabitants.  Even  the  sweet  music  of 
the  redeemed  was  wafted  to  his  eager  and  en- 
raptured ears. 

Senator  Foote,  who  died  some  years  ago  in 
Washington,  caught  a  glimpse  of  the  everlasting 
city  just  before  his  redeemed  spirit  left  the  shore 
of  time  for  its  home  in  heaven;  and  he  exultingly 
exclaimed,  "  I  see  !  I  see  ! !  Beautiful  I  Beauti- 
ful ! !     The  pearly  gates  stand  open  wide  ! " 

E.ev.  H.  Y.  Humelbaugh,  of  our  own  church, 
when  dying,  exclaimed  in  holy  ecstacy,  "  0  Doc- 
tor, what  a  beautiful  laud  lies  just  before  my 
eyes ! " 

"  Oh,  heaven  is  nearer  than  mortals  think, 
When  they  look  with  trembling  dread, 
At  the  misty  future  that  stretches  on, 
From  the  silent  home  of  the  dead. 

"  '  Tis  no  lonely  isle  on  a  boundless  main, 

No  brilliant,  but  distant  shore, 

When  the  lovely  ones  who  are  called  away, 

Must  go  to  return  no  more. 
« 

"  No,  heaven  is  near  us  ;  the  mighty  vail 

Of  mortality  blinds  the  eye, 

That  we  can  not  see  the  angel  bands 

On  the  shores  of  eternity. 

"  Yet  oft  in  the  hours  of  holy  thought, 
To  the  thirsting  soul  is  given 
The  power  to  pierce  through  the  mist  of  sense, 
To  the  beauteous  scenes  of  heaven." 


CLUSTERS  FROM  ESHCOL.  273 

We  come  now  to  consider  heaven  as  it  is  re- 
vealed in  the  Scriptures,  and  inquire, — 

I.  What  does  the  word  of  God  reveal  as  to  the 
splendor  and  glory  of  heaven  f 

Is  heaven  a  place,  or  is  it  only  a  state,  or  con- 
dition ?  Says  Dr.  Howard  Crosby,  "  We  are 
accustomed  to  say  that  space  and  time  are  only 
conditions  of  our  finite  and  composite  natures, 
and  that  to  unfettered  spirits  there  would  be  rec- 
ognition of  neither  time  nor  space.  Whether 
this  be  so  or  not,  no  man  can  tell.  It  is  a  tran- 
scendentalism that  it  is  folly  to  talk  about.  Time 
and  space  are  absolute  necessities  to  our  thinking. 
Every  conception  of  our  mind  is  formed  on  them 
as  a  foundation ;  and  we  can  have  no  idea  of  God 
himself  except  as  in  time  and  space.  However, 
we  must — whether  we  will  or  not, — take  the  word 
*  place,'  as  used  in  the  words  of  our  Lord,  John 
xiv.  3,  in  a  literal  sense.  Even  if  it  be  not  liter- 
ally a  place,  we  think  of  it  as  a  place — for  we  can 
not  think  of  it  in  any  other  way.  And,  moreover, 
from  the  words  being  used  when  our  Savior 
might  have  said  simply,  *  I  go  to  prepare  for  you,' 
we  may  infer  that  it  is  actually  a  place,  as  we 
understand  the  word,  that  is  meant  here." 

The  scriptural  representations  of  heaven,  to 
our  mind,  clearly  teach  that  heaven  is  a  place — a 


274  CLUSTERS  FROM  ESHCOL. 

city;  and  as  such,  its  splendor  and  glory  are  de- 
scribed as  follows : 

1.     The  external  glory  of  heaven. 

The  E^evelator  says  of  the  angel,  "  He  carried 
me  away  in  the  spirit  to  a  great  and  high  mount- 
ain, and  shewed  me  that  great  city,  the  holy 
Jerusalem,  descending  out  of  heaven  from  God, 
having  the  glory  of  God  :  and  her  light  was  like 
unto  a  stone  most  precious,  even  like  a  jasper- 
stone,  clear  as  crystal ;  and  had  a  wall  great  and 
high,  and  had  twelve  gates,  and  at  the  gates 
twelve  angels,  and  names  written  thereon,  which 
are  the  names  of  the  twelve  tribes  of  the  children 
of  Israel :  on  the  east  three  gates ;  on  the  north 
three  gates ;  on  the  south  three  gates ;  and  on  the 
west  three  gates.  And  the  wall  of  the  city  had 
twelve  foundations,  and  in  them  the  names  of  the 
twelve  apostles  of  the  Lamb.  And  he  that  talked 
with  me  had  a  golden  reed  to  measure  the  city, 
and  the  gates  thereof,  and  the  wall  thereof.  And 
the  city  lieth  four-square,  and  the  length  is  as 
large  as  the  breadth :  and  he  measured  the  city 
with  the  reed,  twelve  thousand  furlongs.  The 
length  and-  the  breadth  and  the  height  of  it  are 
equal.  And  he  measured  the  wall  thereof,  a  hun- 
dred and  forty  and  four  cubits,  according  to  the 
measure  of  a  man,  that  is,  of  the  angel.    And  the 


CLUSTERS  FROM  ESHCOL.  275 

building  of  the  wall  of  it  was  of  jasper :  and  the 
city  was  pure  gold,  like  unto  clear  glass.  And 
the  foundations  of  the  wall  of  the  city  were  gar- 
nished with  all  manner  of  precious  stones.  The 
first  foundation  was  jasper;  the  second,  sapphire; 
the  third,  a  chalcedony ;  the  fourth,  an  emerald ; 
the  fifth,  sardonyx ;  the  sixth,  sardius ;  the  sev- 
enth, chrysolite ;  the  eighth,  beryl ;  the  ninth,  a 
topaz ;  the  tenth,  a  chrysoprasus ;  the  eleventh, 
a  jacinth;  the  twelfth,  an  amethyst.  And  the 
twelve  gates  were  twelve  pearls ;  every  several 
gate  was  of  one  pearl."     (Rev.  xxi.  10-21.) 

"We  notice, — 

2.     The  internal  glory  of  heaven. 

"  And  the  street  of  the  city  was  pure  gold,  as 
it  were  transparent  glass.  And  I  saw  no  temple 
therein :  for  the  Lord  God  Almighty  and  the 
Lamb  are  the  temple  of  it.  And  the  city  had  no 
need  of  the  sun,  neither  of  the  moon,  to  shine  in 
it :  for  the  glory  of  God  did  lighten  it,  and  the 
Lamb  is  the  light  thereof."     (Eev.  xxi.  21-23.) 

"  And  he  shewed  me  a  pure  river  of  water  ot 
life,  clear  as  crystal,  proceeding  out  of  the  throne 
of  God  and  of  the  Lamb.  In  the  midst  of  the 
street  of  it,  and  on  either  side  of  the  river,  was 
there  the  tree  of  life,  which  bare  twelve  manner 
of  fruits,  and  yielded  her  fruit  every  month :  and 


276  CLUSTERS  FROM  ESHCOL. 

the  leaves  of  the  tree  were  for  the  healing  of  the 
nations.  And  there  shall  be  no  more  curse :  but 
the  throne  of  God  and  of  the  Lamb  shall  be  in 
it;  and  his  servants  shall  serve  him:  and  they 
shall  see  his  face ;  and  his  name  shall  be  in  their 
foreheads.  And  there  shall  be  no  night  there ; 
and  they  need  no  candle,  neither  light  of  the 
sun ;  for  the  Lord  God  giveth  them  light."  (Rev. 
xxii.  1-5.) 

"  And  I  saw  as  it  were  a  sea  of  glass  mingled 
with  fire  :  and  them  that  had  gotten  the  victory 
over  the  beast,  and  over  his  image,  and  over  his 
mark,  and  over  the  number  of  his  name,  stand  on 
the  sea  of  glass,  having  the  harps  of  God."  (Rev. 
XV.  2.) 

Thus  we  have  heaven  described  as  a  city  of 
twelve  thousand  furlongs  in  extent,  each  way; 
that  is,  it  is  fifteen  hundred  miles  in  width,  in 
length,  and  also  in  height, — for  "  the  length,  and 
the  breadth,  and  the  height  of  it  are  equal."  Its 
walls,  built  of  jasper, — blood-red, — are  "a  hundred 
and  fifty  and  four  cubits  ;  "  that  is,  two  hundred 
and  sixteen  feet  high.  These  stand  upon  twelve 
foundations, — most  likely  twelve  ranges  or  layers 
of  precious  stones,  the  names  of  which  are  given, 
— and  upon  each  of  which  is  engraved  the  name 
of  an   apostle.     The  gates — twelve  in   number, 


CLUSTERS  FROM  ESHCOL.  277 

three  on  each  side, — are  each  of  one  pearl.  The 
streets  are  paved  with  pure  gold,  clear  and  trans- 
parent as  glass  or  crystal,  which  reflected  the 
glory  of  the  Lamb  like  unto  "  a  sea  of  glass 
mingled  with  fire." 

Such  is  the  material  splendor  of  heaven,  if  ma- 
terialism applies  at  all  to  anything  connected 
with  the  abode  of  the  redeemed.  Can  the  human 
imagination  conceive  of  anything  so  grand,  so 
transcendently  magnificent  as  this?  Even  if  it 
be  but  symbolical,  the  glory  and  splendor  of  the 
place  will  be  great,  as  the  reality  always  exceeds 
the  symbol.  Says  Dr.  Crosby,  ''  Imagery  may  be 
valuable  as  a  help,  provided  we  do  not  rest  our 
hope  and  affections  and  desires  upon  the  images, 
but  upon  the  ineffable  and  indescribable  beyond." 
But  is  heaven  a  city  only ;  and  is  there  not  variety 
there  in  scenery  and  landscape  as  here  ?  It  seems 
clear  from  the  Revelator's  account  of  the  new 
heaven  and  new  earth  succeeding  the  present, 
which  is  burned  up  at  the  descent  of  the  Judge, 
at  the  last  day,  into  which  the  new  Jerusalem 
descends,  that  a  new  and  vast  world  shall  succeed 
this  upon  which  we  now  live,  and  that  the  heav- 
enly Jerusalem,  as  already  described,  is  but  the 
metropolis  of  this  new  world. 

There  seems  to  be  a  want  of  harmony  betwieen 


278  CLUSTERS  FROM  ESHCOL. 

the  statement  made  in  Matthew  xxv.  34,  and  John 
xiv.  2,  3.  How  can  it  be  explained?  In  the 
former  the  Judge  is  repriasented  as  saying  to  the 
righteous  at  his  right  hand,  in  the  last  judgment, 
"Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of 
the  world;"  in  the  latter,  Jesus  said  to  his  disci- 
ples, when  about  to  leave  them,  "  I  go  to  prepare 
a  place  for  you."  In  the  first,  the  kingdom — the 
place — has  already  been  jjrepared ;  in  the  second, 
it  is  yet  incomplete.  It  will  be  seen  that  the  lat- 
ter quotation  stands  in  connection  with  the  words 
— "In  my  Father's  house  are  many  mansions.'* 
These  "  many  mansions,"  doubtless,  are  the  innu- 
merable worlds  in  the  vast  universe,  called  here, 
"  My  Father's  house."  To  these  worlds  the  re- 
deemed from  earth  may  hereafter  be  permitted  to 
go,  and  with  the  inhabitants  of  which  they  may 
mingle.  But  as  some  of  these  worlds  may  have 
become  disorganized  by  sin,  like  our  own,  their 
reconstruction,  at  the  expiration  of  their  proba- 
tion, may  be  the  preparation  to  which  the  Savioi 
referred. 

But  where  is  heaven?  The  theory  held  by 
some  eminent  men  upon  this  question  is  worthy 
of  consideration, — that  as  the  sun  is  the  center  of 
our  solar  system,  around  which  other  plajiets  and 


CLUSTERS  FROM  ESHCOL.  279 

their  satellites  revolve,  so  somewhere  in  the  vast 
universe  of  God  there  is  a  great  central  world, 
around  which  all  the  other  systems,  revolve  ;  and 
in  this  central  world  God  specially  dwells,  and 
directs  and  controls  all  his  works.  That  central 
world  is  heaven.  It  is  the  dwelling-place  of  the 
redeemed.  Speaking  of  heaven  as  a  city,  Thomas 
Guthrie  said,  "  It  is  a  city  never  built  with  hands, 
nor  hoary  with  the  years  of  time ;  a  city  whose 
inhabitants  no  census  has  numbered;  a  city 
through  whose  streets  rush  no  tide  of  business, 
nor  nodding  hearse  creeps  slowly  with  its  burden 
to  the  tomb;  a  city  without  griefs  or  graves, 
without  sin  or  sorrow,  without  births  or  burials, 
without  marriages  or  mournings ;  a  city  which 
glories  an  having  Jesus  for  its  King,  angels  for 
its  guards,  saints  for  its  citizens ;  whose  walls  are 
salvation,  and  whose  gates  are  praise." 

"  Never  eye 
Of  mortal  man  had  seen,  nor  ear  had  heard, 
Though  ravish'd  with  the  distant  fame  thereof, 
Glory  like  this  ;  the  handiwork  of  God, 
And  fashion'd  of  heaven's  choice  material,  light 
Through  which  the  Light  of  lights  translucent  shone ; 
The  mansion  of  creation's  Architect ; 
The  palace  of  the  everlasting  King  ; 
Its  gates  of  pearl,  its  edifice  of  gold; 
Its  walls  on  twelve  foundations  superposed 
(Of  which  the  divine  realities  the  earth 
Can  only  lend  its  feeblest  semblances), 


280  CLUSTERS  FROM  ESHCOL. 

The  jaspei'  screak 'd  with  many  a  tender  dye, 

The  sapphire  of  celestial  blue  serene, 

The  agate  once  Chalcedon's  peerless  boast, 

The  fathomless  repose  of  emerald, 

The  ruby,  and  the  blood-tinctured  sardonyx, 

The  chrysolite  like  amber  sheathing  fire, 

The  beryl  emulous  of  ocean's  sheen, 

The  opal-tinted  topaz  clear  as  glass, 

The  soft,  pale  purple  of  the  chrysoprase, 

The  Meliboean  hyacinth,  and  last 

The  lucid  violet  of  amethyst. 

But  not  of  pearly  gates,  or  golden  streets, 

Or  bulwarks,  or  foundations  built  of  jewels. 

Thought  we  that  day,  or  lingered  to  admire ; 

For  we  were  on  our  way  to  meet  our  God." 

But  what  can  we  learn  from  the  Scriptures  of — 
II.     The  condition  of  the  redeemed  in  heaven  f 
In   order  to    consider   this   question   with   the 
care  which  its  importance  demands,  I  shall  take 
up  the  following  points  in  the  order  stated. 

1.  Do  the  spirits  of  departed  saints  go  imme- 
diately into  the  presence  of  God,  and  do  they 
enter  into  a  state  of  conscious  happiness;  or  do 
they  go  into  a  state  of  unconsciousness,  and  thus 
remain  until  the  resurrection,  at  the  last  day  ? 

In  every  age  of  the  Christian  church,  from 
the  apostolic  age  until  the  present,  it  has  been 
held  that  the  spirits  of  departed  saints  go  imme- 
diately into  a  place  of  conscious,  happy  exist- 
ence, and  remain  there  until  the  resurrection  of 
the  body,  at  the  last  day,  when  soul  and  body, 
reunited  and  glorified,  dwell  forever  in  heaven. 


CLUSTERS  FROM  ESHCOL.  281 

That  the  place  into  which  the  spirits  of  depart- 
ed saints  go  at  death,  though  sometimes  called 
paradise,  is  heaven,  is  proved  hy  the  following 
scriptures. 

The  Redeemer  said  to  the  dying  malefactor  at 
his  side,  "  To-day  shalt  thou  be  with  me  in  para- 
dise." (Luke  xxiii.  43.)  St.  Paul,  in  narrating 
his  wonderful  vision,  uses  the  terms  "third  heav- 
en" and  "paradise"  synonomously,  thereby  prov- 
ing by  inspired  authority  that  paradise  is  heaven. 

That  the  spirits  of  departed  believers  do  not, 
at  death,  go  into  a  state  of  unconsciousness,  and 
thus  remain  until  the  resurrection,  as  is  taught 
by  materialists,  but  do  go  at  once  into  the  pres- 
ence of  Jesus,  and  there  abide  in  conscious,  happy 
existence,  is  established  by  the  same  inspired  au- 
thority. St.  Paul,  in  writing  to  the  church  at 
Philippi  (Phil.  i.  21-23.),  declares  of  himself  what 
is  equally  applicable  to  all  Christians, — "  For  me 
to  live  is  Christ,  and  to  die  is  gain.  But  if  I  live 
in  the  flesh,  this  is  the  fruit  of  my  labor;  yet 
what  I  shall  choose  I  wot  not.  For  I  am  in  a 
strait  betwixt  two,  having  a  desire  to  depart,  and 
to  be  with  Christ ;  which  is  far  better." 

In  his  epistle  to  the  church  at  Corinth,  the 
same  apostle  says  (II.  Cor.  v.  6-8.),  "  We  are 
always  confident,  knowing  that,  whilst  we  are  at 


282  CLUSTERS  FROM  ESHCOL. 

Lome  in  the  body,  we  are  absent  from  the  Lord: 
....  we  are  confident,  I  say,  and  willing  rather 
to  be  absent  from  the  body,  and  to  be  present  with 
the  Ijordr  Here  the  apostle  recognizes  the  fact 
of  his  body  being  but  the  tenement  in  which 
himself — that  which  constituted  his  own  person- 
ality— dwelt.  This  tenant  is  the  spirit ;  and  while 
it  remained  in  its  tenement — the  body — it  was 
absent  from  the  Lord;  but  to  depart  from  its 
fleshly  tenement  was  to  be  at  once  in  the  pres- 
ence of  the  Lord.  Plainly  the  apostle  knew  of 
no  intermediate  and  unconscious  state.  Materi- 
alists alone  hold  to  the  heterodoxy  of  soul-sleep- 
ing. It  is  a  pernicious  doctrine,  and  belief  in  it 
leads  to  other  and  greater  departures  from  sound 
orthodoxy. 

But  it  may  be  inquired, — 

2.  Is  the  home  of  the  souls  of  the  redeemed — 
the  heaven  into  which  the  spirits  of  departed 
saints  go  at  death — the  same  where  the  glorified 
shall  ever  abide,  after  the  resurrection  and  glori- 
fication, at  the  last  day  ? 

There  is  a  difterence  of  opinion,  held  by  good 
men,  upon  this  question.  Some  claim  that  our 
present  earth,  after  its  destruction  by  fire,  in  the 
last  day,  will  be  reconstructed  and  refitted  for 
the  abode  of  the  saints,  and  that  the  new  Jeruaa- 


CLUSTERS  FROM  ESHCOL.  283 

lem,  as  described  in  Eevelations  xix.,  will  be  its 
metropolis.  While  I  incline  to  this  latter  opin- 
ion, I  am  willing  to  await  the  developments  of 
that  momentous  period,  assured  that  our  God  will 
make  it  all  right  for  us. 

3.  "What  will  be  the  outward  appearance  of 
the  glorified  saints  ? 

The  saints  are  to  be  changed  and  glorified  and 
made  like  unto  the  glorified  Kedeemer.  We  now 
bear  the  image  of  the  earthly, — the  first  Adam ; 
we  shall  then  bear  the  image  of  the  heavenly, — 
the  second  Adam,  the  Lord  from  heaven.  (Phil, 
iii.  20,  21 ;  I.  Cor.  xv.  43-49 ;  I.  Thess.  iv.  13-17.) 
Would  you  know  what  is  the  appearance  of  the 
glorified  Redeemer,  after  whom  the  saints  shall 
be  conformed  ?  Read  the  description  in  Rev.  i. 
12-18;  Daniel  vii.  9,  10,  x.  5,  6;  Matt.  xvii.  2. 

This  is  the  consummation  of  the  Christian's 
hope.  This  is  awaking  in  the  likeness  of  Christ. 
This  is  the  salvation  completed.  This  is  the 
consummation  for  which  the  Redeemer  prayed. 
(John  xvii.  22.)  This  is  the  realization  of  the 
promised  glorification  with  Christ,  because  we 
suffered  with  him  in  this  life.  (II.  Tim.  ii.  11,  12.) 
This  is  walking  with  Christ,  dressed  in  white, 
emblematic  of  purity,  and  bearing  palm-branches, 
emblematic  of  victory  and  eternal  peace,  because 


284  CLUSTERS  FROM  ESHCOL. 

we  walked  with  him  here  in  shame  and  reproach. 
This  is  sharing  the  kingdom,  appointed  unto 
those  who  continued  with  the  Redeemer  in  his 
temptations.  (Luke  xxii.  28,  29.)  This  is  the  cor- 
ruptible putting  on  incorruption.  This  is  being 
conformed  unto  the  heavenly  image  of  our  Elder 
Brother,  as  we  were  conformed  to  his  earthly 
image  here.  This  is  the  full  and  complete  and 
ever-abiding  glory  promised  as  the  consumma- 
tion of  all  our  hopes  and  aspirations.  We  shall 
be  in  a  city  which  is  appropriately  called  "glo- 
ry." The  bodies  with  which  we  shall  enter  into 
that  place  shall  be  glorious, — "like  unto  the  glo- 
rious body  of  Christ."  The  garments  which  we 
shall  wear  are  "for  beauty  and  glory."  The 
crowns  we  shall  wear  are  "crowns  of  glory." 
The  society  with  which  we  shall  forever  associate 
are  the  glorified.  The  songs  we  shall  sing  shall 
be  songs  of  glory.  The  rest  we  shall  enjoy  shall 
be  glorious.  The  inheritance  to  which  we  shall 
attain  is  one  of  glory  and  honor.  The  consum- 
mation to  which  we  are  called  is  "  eternal  glory." 
The  salvation  which  we  have  secured  is  "salva- 
tion with  Christ,  and  eternal  glory."  And  in 
anticipation  of  all  these,  we  now  rejoice  with 
*'joy  unspeakable  and  full  of  glory." 

"  Oh,  happy  saints^  who  dwell  in  light, 

And  walk  with  Jesus,  clothed  in  white  I 


CLUSTERS  FROM  ESHCOL.  285 

Safe  landed  on  that  peaceful  shore 
Where  pilgrims  meet  to  part  no  more. 

"  Released  frotn  sorrow,  toil,  and  strife, 
And  welcome  to  an  endless  life, 
Their  souls  have  now  began  to  prove 
The  height  and  depth  of  Jesus'  love." 

As  another  feature  of  the  condition  of  the  re- 
deemed in  heaven,  I  notice, — 

4.     The  absence  of  all  suffering  and  distress. 

Suffering  and  distress  are  universal  in  this 
world.  'No  one,  however  upright  and  holy,  is 
exempt  from  this  bitter  cup.  In  heaven,  how- 
ever, all  suffering  will  forever  have  ended.  Said 
the  angel  to  the  Revelator,  concerning  the  in- 
numerable throng  which  stood  around  the  throne 
in  heaven,  "  These  are  they  which  came  out  of 
great  tribulation,  and  have  washed  their  robes, 
and  made  them  white  in  the  blood  of  the  Lamb. 
Therefore  are  they  before  the  throne  of  God,  and 
serve  him  day  and  night  in  his  temple :  and  he 
that  sitteth  on  the  throne  shall  dwell  among 
them.  They  shall  hunger  no  more,  neither  thirst 
any  more;  neither  shall  the  sun  light  on  them,  nor 
any  heat.  For  the  Lamb  ivhich  is  in  the  midst  of 
the  throne  shall  feed  them,  and  shall  lead  them  unto 
living  fountains  of  waters:  and  God  shall  loipe 
away  all  tears  from  their  eyes.J^  (Rev.  vii.  14-17.) 

Again   the  Revelator  says,   "•  And   I  heard  a 


286  CLUSTEKS  FKOM  ESHCOL. 

great  voice  out  of  heaven  saying,  Behold,  the 
tabernacle  of  God  is  with  men,  and  he  will  dwell 
with  them,  and  they  shall  be  his  people,  and  God 
himself  shall  be  with  them,  and  be  their  God. 
And  God  shall  wipe  away  all  tears  from  their  eyes  ; 
and  there  shall  he  no  more  death,  neither  sorrow,  nor 
crying,  neither  shall  there  he  any  more  pain :  for  the 
former  things  are  passed  away.^'     (Rev.  xxi.  3-5.) 

This  blessedness,  this  exemption  from  suffering 
and  tears,  has  been  clearly  predicted  by  the  proph- 
ets of  old,  unto  whom  visions  of  the  future  glory 
of  the  redeemed  were  granted.  Said  Isaiah,  "  He 
will  swallow  up  death  in  victory;  and  the  Lord 
God  will  wipe  away  tears  from  off  all  faces;  and 
the  rebuke  of  his  people  shall  he  take  away  from 
off  all  the  earth."     (Isa.  xxv.  8.) 

Again  the  same  prophet  says,  "And  the  ran- 
somed of  the  Lord  shall  return,  and  come  to  Zion 
with  songs  and  everlasting  joy  upon  their  heads : 
they  shall  obtain  joy  and  gladness,  and  sorrow 
and  sighing  shall  flee  away.  (Isa.  xxxv.  10.)  See 
also  Isaiah  xxx.  19;  Jeremiah  xxxi.  12.  Oh,  the 
tears  that  have  been  shed  in  this  world, — tears  of 
anguish,  tears  of  bereavement,  tears  of  personal 
suffering,  tears  of  parting,  tears  of  widowhood^ 
tears  of  orphanage,  tears  of  homelessness,  tears 
of  poverty,  tears  of  want,  tears  over  our  own 


CLUSTERS  FROM  ESHCOL.  287 

spiritual  poverty,  and  tears  of  heart-breaking 
anguish  because  of  the  waywardness  and  sin  of 
loved  ones !  Time  does  not  wipe  away  these 
tears.  Even  the  society  of  the  redeemed  does  not 
do  it.  Angel  hands  can  not  do  it.  God  alone 
can  do  it ;  and  he  reserves  this  task  to  himself, 
and  with  his  own  hand  wipes  away  all  tears  by 
forever  banishing  all  causes  for  tears. 

"  Oh,  tell  me,"  said  a  man,  as  he  came  rushing 
into  the  street  in  the  city  of  London,  from  his 
house,  after  the  last  member  of  his  family  had 
died  of  the  plague  which  ravaged  that  city  in  the 
seventeenth  century,  ''is  there  a  place  anywhere 
where  people  do  not  die?"  Yes,  yes,  there  is 
such  a  place,  and  but  one  place;  and  that  is 
heaven. 

"  Tell  me,  ye  winged  winds, 
That  round  my  pathway  roar, 
Do  ye  not  know  some  spot, 
Where  mortals  weep  no  more? 
Some  lone  and  pleasant  dell. 
Some  valley  in  the  west, 
W^here,  free  from  toil  and  pain. 
The  weary  soul  may  rest  ? 

The  loud  wind  dwindled  to  a  whisper  low,  i 

And  sighed  for  pity  as  it  answered,  No  1 

>  '*  Tell  me,  thou  mighty  deep, 

Whose  billows  round  me  play, 
Know'st  thou  some  favored  spot, 
Some  island  far  away, 
Where  weary  man  may  find 


288  CLUSTERS  FROM  ESHCOL. 

The  bliss  for  which  he  sighs, 

Where  sorrow  never  dies  ? 

The  loud  waves  rolling  in  perpetual  flow, 

Stopped  for  awhile,  and  sighed  to  answer,  No ! 

"  And  thou,  serenest  moon, 
That  with  such  holy  face, 
Dost  look  upon  the  earth, 
Asleep  in  night's  embrace. 
Tell  me,  in  all  thy  round. 
Hast  thou  not  seen  some  spot 
i  Where  miserable  man 

Might  find  a  happier  lot  ? 

Behind  a  cloud  the  moon  withdrew  in  woe, 

And  a  voice  sweet  but  sad  responded,  No  I 

"  Tell  me,  my  secret  soul, 
Oh  tell  me,  Hope  and  Faith, 
Is  there  no  resting-place 
From  sorrow,  sin,  and  death, 
Is  there  no  happy  spot. 
Where  mortals  may  be  blest. 
Where  grief  may  find  a  balm. 
And  weariness  a  rest  ? 

Faith,  Hope,  and  Love,  best  boons  to  mortals  given, 
Waved  their  bright  wings,  and  whispered,  Yes,  yes ; 
in  heaven. 

There  is  not  only  the  absence  of  all  sorrow  and 
distress  in  heaven,  but  there  will  be — 

5.  The  presence  of  all  that  is  necessary  to 
perfect  happiness. 

First,  and  pre-eminently,  there  is  the  personal 
presence  of  the  Lord  Jesus  Christ.  He  has  been 
the  joy  and  life  of  his  people  here;  he  will  be 
equally  so  in  heaven,  for  the  Lamb  is  the  light 
thereof.     Christ  will  be  there  as  the  source  of  all 


CLUSTERS  FROM  ESHCOL.  289 

blessedness  to  his  people;  as  the  interpreter  of 
the  dark  providences  through  which  he  led  his 
flock  in  this  life;  and  he  will  he  there,  like  a 
shepherd,  to  lead  his  people  to  the  green  pastures, 
and  to  the  unfailing  fountain  of  life. 

But  there  will  he  also  all  the  good  and  holy 
from  every  kindred  and  tongue  and  nation, 
among  whom  will  he  patriarchs,  prophets,  apos- 
tles, and  martyrs.  And  there,  too,  will  be  our 
own  loved  ones,  from  whom  we  have  been  sepa- 
rated here.  Says  Bonar  in  his  3Iorning  of  Joy, 
"  From  Abel  downward  there  has  been  one  long 
scene  of  bereavement  and  separation.  The  griefs 
of  parting  make  up  the  greatest  amount  of 
earthly  suffering  among  the  children  of  men. 
And  from  these  griefs  the  saints  have  not  been 
exempted.  Bitter  have  been  the  farewells  that 
have  been  spoken  around  the  death -bed,  or  in 
prisons,  or  on  the  sea-shore,  or  on  the  home 
threshold,  or  in  the  city  among  strangers, —  the 
farewells  of  men  who  know  that  they  will  meet 
no  more  till  the  grave  gives  up  its  trust.  Death 
has  been  the  great  scatterer,  and  the  tomb  has 
been  the  great  receiver  of  the  fragments.  The 
pain  of  parting,  in  the  case  of  the  saints,  has 
much  to  alleviate  it ;  but  still  the  bitterness  is 
there,  and  our  hearts  are  made  to  bleed  from  the 

19 


290  CLUSTERS  FROM  ESHCOL. 

wounds  thas  made.  But  in  heaven  is  reunion* 
During  the  night  we  have  become  scattered;  in 
the  morning,  when  day  breaks,  we  shall  be  gath- 
ered together.  Here  it  is  a  smitten  Shepherd  and 
a  scattered  flock ;  there  it  will  be  a  glorified  Shep- 
herd and  a  gathered  flock.  Everything  connected 
with  this  reunion  is  fitted  to  enhance  its  blessed- 
ness. To  meet  again  anywhere,  or  at  any  time, 
will  be  blessed  ;  how  much  more  blessed  to  meet 
at  such  a  time,  in  such  circumstances,  and  in  such 
a  home.  The  dark  past  will  lie  behind  us  like  a 
prison  from  which  we  have  come  forth,  or  like  a 
wreck  from  which  we  have  escaped  and  landed 
in  safety  in  a  quiet  haven.  We  will  meet  at  the 
marriage-table.  We  will  meet  under  the  shadow 
of  the  tree  of  life.  We  will  meet  beside  the  river 
of  life.  We  will  meet  to  keep  festival,  and  sing 
the  song  of  everlasting  triumph.  Oh,  it  was 
blessed  to  meet  here  for  a  day ;  how  much  more 
blessed  to  meet  there  to  part  no  more  forever.  It 
was  blessed  to  meet  here,  even  with  parting  full 
in  view ;  how  much  more  where  no  such  cloud 
overhano^s  our  future." 

But  shall  we  know  our  friends  in  heaven? 
This  has  been  the  great  question  of  the  ages,  and 
deserves  some  consideration  here.  Says  Dr.  Wm. 
Morley  Punshon  :     "The  question  of  the  recog- 


CLUSTERS  FROM  ESHCOL.  291 

nition  of  departed  friends  in  heaven,  and  special 
and  intimate  reunion  with  them,  scripture  and 
reason  enable  us  to  infer  with  almost  absolute 
certainty.  It  is  implied  in  the  fact  that  the  res- 
urrection is  a  resurrection  of  individuals ;  that  it 
is  this  mortal  that  shall  put  on  immortality.  It 
is  implied  in  the  fact  that  heaven  is  a  vast  and 
happy  society;  and  it  is  implied  in  the  fact  that 
there  is  no  unclothing  of  nature  that  we  possess, 
only  the  clothing  upon  ^*t  of  the  garments  of  a 
brighter  and  more  glorious  immortality.  *  *  ^ic 
When  God  said  in  the  ancient  Eden,  ^  It  is  not 
good  for  man  to  be  alone/  there  was  a  deeper 
gignij&cation  in  the  words  than  could  be  exhausted 
or  explained  by  the  family  tie.  It  was  the  decla- 
ration of  an  essential  want,  which  the  Creator  in 
his  highest  wisdom  has  impressed  upon  the  no- 
blest of  his  works.  *  *  ^  Life  of  all  kinds 
tends  to  companionship,  and  rejoices  in  it,  from 
the  larva  and  buzzing  insect  cloud  up  to  the 
kingly  lion  and  the  kinglier  man.  It  is  a  social 
state  into  which  we  are  to  be  introduced  there,  as 
well  as  a  state  of  consciousness.  Take  comfort, 
then,  those  of  you  in  whose  history  the  dearest 
ties  of  life  have  been  severed  by  the  rude  hand 
of  Death,  those  whom  you  have  thought  about  as 
lost  are  not  lost,  except  to  present  sight.   Perhaps 


292  CLUSTERS  FROM  ESHCOL. 

even  now  they  are  angel  watchers,  screened  by  a 
kindly  Providence  from  everything  about,  that 
would  give  you  pain;  but  if  you  and  they  are 
alike  in  Jesus,  and  remain  faithful  to  the  end, 
doubt  not  that  you  shall  know  them  again.  It 
were  strange  if  amid  the  multitude  of  earth's 
ransomed  ones  that  we  are  to  see  in  heaven  we 
would  see  all  but  those  we  most  fondly  and  fer- 
vently long  to  see !  Strange  if  in  some  of  our 
walks  along  the  golden  streets  we  never  happen 
to  light  upon  them !  Strange  if  we  did  not  hear 
some  heaven  song,  learned  on  earth,  trilled  by 
some  clear,  ringing  voice  that  we  have  often 
heard  before ! " 

"  But,"  says  one,  "  can  I  be  happy  in  heaven 
when  I  know  there  that  some  loved  one — some 
brother,  or  sister,  or  wife,  or  husband,  or  parent, 
or  child, — is  in  perdition,  or  living  in  sin  in  the 
world  and  on  the  way  to  everlasting  destruc- 
tion?" 

This  is  a  mystery  that  God  has  not  seen  fit  to 
make  clear  to  us.  We  should  remember  that  he 
is  the  Father  of  all  men,  in  a  more  exalted  sense 
than  any  parent  can  be,  and  that  his  attachment 
to  his  children  is  greater  than  ours  possibly  can 
be,  and  that  his  great  heart  of  love  is  ever 
yearning  for  the  salvation  of  all.     And  yet,  when 


CLUSTERS  FROM  ESHCOL.  293 

the  period  of  their  probation  has  expired,  and 
they  persist  in  their  rebellion  against  him,  he, 
consistent  with  his  love  and  compassion,  forever 
banishes  them  to  hopeless  misery.  God  destroyed 
the  people  of  the  antediluvian  world,  and  the 
cities  of  Sodom  and  Gomorrah;  and  yet  they 
were  his  children,  and  the  objects  of  his  love.  "We 
are  to  be  like  God.  We  are  to  have  his  Spirit,  and 
to  be  in  perfect  harmony  with  him  in  all  things. 
If  then  God  can,  consistently  with  his  character 
for  love  and  compassion,  consign  the  wicked  to 
everlasting  destruction,  we  must  be,  we  can  be, 
able  to  consent  thereto.  Says  Dr.  John  S.  C. 
Abbott,  "If  God,  our  loving,  heavenly  Father, 
can  be  happy  on  his  eternal  throne  while  some 
of  his  children  are  in  persistent  rebellion  against 
him,  and  are  suffering  the  rebel's  dreadful  doom, 
earthly  parents,  translated  to  heaven,  sharing 
God's  nature,  with  soul's  ennobled,  expanded, 
illumined  with  celestial  light,  will  certainly  wit- 
ness nothing  in  the  administration  of  God's  gov- 
ernment which  will  thrill  their  souls  with  an- 
guish.''" 

I  come  now  to  notice, — 

III.  The  employments  and  enjoyments  of  the 
heavenly  state. 

What  the  employments   of  the  redeemed  in 


294  CLUSTERS  FROM  ESHCOL. 

heaven  will  be,  and  what  their  enjoyments  con- 
sist in,  are  but  faintly  revealed  in  the  Scriptures. 
In  addition  to  the  absence  of  all  causes  and  con- 
ditions of  unhappiness,  there  will  be  the  presence 
of  every  condition  necessary  to  the  most  rational, 
joyful,  and  permanent  happiness.  But  what 
these  conditions  will  be  is  left  to  their  develop- 
ment. There  will  be  that  indispensable  condition 
to  perfect  enjoyment,  the  presence  of  Jesus,  the 
unfailing  source  of  all  Christian  joy ;  for  it  were 
unsatisfying  to  the  redeemed  and  glorified  to 
dwell  forever  in  the  midst  of  the  highest  conceiv- 
able splendor  without  Him  who  alone  can  fill  and 
satisfy  the  soul.  "  In  his  presence  is  fullness  of 
joy,  and  at  his  right  hand  are  pleasures  for  ever- 
more." 

The  Scriptures,  however,  do  reveal  somewhat 
of  the  felicities  of  the  heavenly  state ;  and  I  shall 
dwell  on  these  and  consider  the  subject  in  two 
aspects;  as, — 

1.   The  social  condition  of  the  saints  in  heaven. 

That  conception  of  heaven  which  considers  it 
a  home,  a  place  for  sanctified  social  enjoyment, 
such  as  pure  and  spiritual  beings  could  enter  into, 
is  most  probably  nearest  the  reality.  It  will  not 
all  be  formal  and  stated  worship  there.  The 
enlarged  relationships  of  heaven,  the  renewal  of 


CLUSTERS  FROM  ESHCOL.  295 

former  associations,  the  recollections  of  the  past, 
the  anticipations  of  the  future,  as  well  as  the 
innate  tendency  or  man's  nature  for  social  enjoy- 
ment, which  grace  augments  rather  than  dimin- 
ishes, seem  to  point  to  a  large  degree  of  social 
enjoyment  in  heaven. 

Says  Dr.  Charles  F.  Deems :  "  Will  any  soul 
that  reaches  heaven  feel  strange  there  ?  Will  it 
seem  a  foreign  country  ?  Will  all  its  sights  and 
sounds  and  suggestions  be  totally  unfamiliar? 
Will  they  wake  no  responsive  note  on  any  chord 
of  the  harp  of  memory  ?  Will  they  shed  no  ray 
of  light  on  the  lens  of  hope  ?  There  -are  many 
who  are  looking  forward  to  a  residence  in  heaven. 
Will  it  be  more  than  a  residence  ?  Will  it  be  a 
home  ?  We  know  the  difference  between  the  two 
when  applied  to  places  here  upon  earth.  There 
are  many  kind  of  residences ;  there  is  but  one  home. 
The  only  real  home  a  man  has  upon  earth  is 
the  spot  in  which  he  would  rather  be  than  in  any 
other  place.  The  place  in  which  he  gets  the  most 
rest,  most  comfort,  most  solace,  most  satisfaction 
to  every  craving  of  his  nature  —  that  is  home. 
How  do  we  look  forward  toward  heaven?  Is  it 
simply  the  termination  of  the  journey  where,  in 
the  natural  course  of  things,  the  pilgrimage  ceas- 
es ?  Such  a  state  of  affairs  may  occur  to  a  man  who 


296  CLUSTERS  FROM  ESHCOL. 

has  gone  from  his  home,  and  whose  business  or 
duty  has  taken  him  across  the  ocean  to  a  foreign 
port.  There  he  may  have  to  stay  all  the  days  of 
his  life,  and  behind  him  leave  wife  and  children^ 
father  and  mother.  He  looks  forward  with  inter- 
est to  his  arrival.  He  would  rather  be  there  than 
on  the  stormy  ocean.  But  it  is  not  home.  I^ow^ 
how  do  we  feel  toward  heaven  ?  Is  it  simply  the 
end  of  the  road  we  must  travel  as  Christians,  and 
which  we  must  terminate  somewhere  ?  Or  do  we 
have  longings  for  heaven  ?  Does  it  come  into 
our  dreams  ?  Do  thoughts  of  it  often  lift  our 
souls  as  the  tides  lift  up  the  seas  ?  Do  we  feel 
that  every  other  residence  is  a  tent,  but  heaven  is 
our  mansion;  that  we  go  to  every  other  place 
because  we  must,  but  are  stretching  ourselves  ta 
be  in  heaven  because  we  shall  be  at  home  in 
heaven  ?  It  may  be  so  sweet,  so  delicious,  so  sat- 
isfactory, so  fulfilling,  as  to  come  in  sudden  and 
sublime  contrast  with  all  our  previous  experi- 
ence. In  this  sense  it  may,  for  a  brief  season, 
be  startling  and  somewhat  strange ;  but  if  we 
have  been  spiritually-minded  upon  earth,  each 
new  moment  in  heaven  will  bring  us  the  fulfill- 
ment of  some  hope,  or  the  completion,  in  shouts 
of  laughter,  of  some  song  which  we  had  begun 
upon  earth,  and  which  had  been  drowned  in  sobs* 


CLUSTERS  FROM  ESHCOL.  297 

It  will  be  the  being  ^  forever  with  the  Lord '  that 
will  make  our  heaven  everlasting." 

Says  Thomas  Guthrie :  "  Home !  oh,  hc,w  sweet 
is  that  word  !  "What  beautiful  and  tender  associa- 
tions cluster  around  it.  Compared  with  it,  house^ 
mansion,  palace,  are  cold,  heartless  terms.  But 
Home!  That  word  quickens  the  pulse,  warms  the 
heart,  stirs  the  soul  to  its  depths,  makes  age  feel 
young  again,  rouses  apathy  into  energy,  sustains 
the  sailor  in  his  midnight  watch,  inspires  the  sol- 
dier with  courage  on  the  field  of  battle,  and  im- 
parts patient  endurance  to  the  worn-down  sons  of 
toil.  *  *  *  Grace  sanctifies  our  afflictions,  and 
imparts  a  sacredness  to  the  homes  of  earth  by 
making  them  types  of  heaven.  As  a  home,  the- 
believer  delights  to  think  of  heaven*  Thus  while 
lately  bending  over  a  dying  saint,  and  expressing 
our  sorrow  to  see  him  so  low,  with  the  radiant 
countenance  rather  of  one  who  had  just  left 
heaven  than  one  about  to  enter  it,  he  raised  and 
clasped  his  hands  and  exclaimed  in  ecstacy,  '  I 
am  going  home  ! ' " 

In  heaven  the  redeemed  will  come  into  imme- 
diate and  personal  intercourse  with  all  God's- 
family,  with  whom,  though  now  scattered  and 
unseen,  they  already  stand  related.  Among  these 
will  be  our  own  loved  ones,  as  well  as  the  great 


298  CLUSTERS  FROM  ESHCOE. 

company  of  whom  the  apostle  speaks  as  being 
already  in  our  relationship, — "  Ye  are  come  unto 
mount  rnon,  and  unto  the  city  of  the  living  God, 
the  heavenly  Jerusalem,  and  to  an  innumerable 
company  of  angels,  to  the  general  assembly  and 
church  of  the  first-born,  v^hich  are  written  in 
heaven,  and  to  God  the  Judge  of  all,  and  to  the 
spirits  of  just  men  made  perfect,  and  to  Jesus  the 
mediator  of  the  new  covenant."  (Heb.  xii.  22-24.) 

In  addition  to  the  persons  already  enumerated, 
—  surely  all  that  seems  necessary  to  complete 
and  perfect  happiness, — there  will  doubtless  be 
saved  ones  from  other  worlds,  probably  redeemed 
by  the  same  Savior  who  redeemed  us.  With 
these,  saints  from  this  earth  will  be  permitted  to 
associate,  and,  in  company  with  them,  shall  visit 
the  worlds  from  which  they  have  come.  This 
opinion  was  held  by  Dr.  Dick,  the  eminent  Chris- 
tian philosopher;  and  it  seems  to  be  implied  in 
the  words  of  the  Savior  in  John  xiv.  2. 

Oh,  the  bliss  of  the  reunions  that  shall  take 
place  in  heaven  between  parents  and  children, 
husbands  and  wives,  brothers  and  sisters,  pastors 
and  people,  and  brethren  of  the  same  household 
of  faith.  There  they  shall  meet  again;  there 
they  shall  be  reunited  in  bonds  that  shall  never 
more  be  sundered ;  there  shall  be  re-established 


CLUSTERS  FROM  ESHCOL.  299 

a  home  that  shall  never  he  hroken  up.     Oh,  hlisa- 
ful  hope !     Oh,  blessed  expectation ! 

"  A  home  in  heaven  !    When  our  friends  are  fled 
To  the  cheerless  gloom  of  the  moldering  dead ; 
We  wait  in  hope  on  the  promise  given  ; 
We  will  meet  up  there  wi  our  home  in  heaven.^^ 

I  shall  consider  next, — 

2.  Religious,  or  devotional  employments  of 
heaven. 

There  is  no  temple  in  heaven,  no  place  specially 
set  apart  for  worship,  for  all  heaven  is  alike 
sacred  and  holy.  (Rev.  xxi.  22.)  The  worship 
there  will  he  spontaneous,  habitual,  and  constant, 
rather  than  formal  and  at  stated  times  and  places. 

The  following  are  references  to  the  worship  of 
heaven :  "  After  this  I  beheld,  and,  lo,  a  great 
multitude,  which  no  man  could  number,  of  all 
nations,  and  kindreds,  and  people,  and  tongues, 
stood  before  the  throne,  and  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their 
hands ;  and  cried  with  a  loud  voice,  saying,  Sal- 
vation to  our  God  which  sitteth  upon  the  throne, 
and  unto  the  Lamb.  And  all  the  angels  stood 
round  about  the  throne,  and  about  the  elders  and 
the  four  beasts,  and  fell  before  the  throne  on  their 
faces,  and  worshiped  God,  saying,  Amen :  Bless- 
ing, and  glory,  and  wisdom,  and  thanksgiving, 
iind  honor,  and  power,  and  might,  be  unto  our 


300  CLUSTERS  FROM  ESHCOL. 

God  forever  and  ever.  Amen.  And  one  of  the 
elders  answered,  saying  unto  me,  What  are  these 
which  are  arrayed  in  white  robes?  and  whence 
came  they?  And  I  said  unto  him,  Sir,  thou 
knowest.  And  he  said  to  me.  These  are  they 
which  came  out  of  great  tribulation,  and  have 
washed  their  robes,  and  made  them  white  in  the 
blood  of  the  Lamb.  Therefore  are  they  before 
the  throne  of  God,  and  serve  him  day  and  night 
in  his  temple :  and  he  that  sitteth  on  the  throne 
shall  dwell  among  them."    (Eev.  vii.  9-15.) 

"And  I  looked,  and,  lo,  a  Lamb  stood  on  the 
mount  Sion,  and  with  him  a  hundred  forty  and 
four  thousand,  having  his  Father's  name  written 
in  the  foreheads.  And  I  heard  a  voice  from 
heaven,  as  the  voice  of  many  waters,  and  as  the 
voice  of  a  great  thunder :  and  heard  the  voice  of 
harpers  harping  with  their  harps  :  and  they  sung 
as  it  were  a  new  song  before  the  throne,  and  be- 
fore the  four  beasts,  and  the  elders :  and  no  man 
could  learn  that  song  but  the  hundred  and  forty 
and  four  thousand,  which  were  redeemed  from 
the  earth."     (Rev.  xiv.  1-3.) 

"And  I  saw  as  it  were  a  sea  of  glass  mingled 
with  fire  :  and  them  that  had  gotten  the  victory 
over  the  beast,  and  over  his  image,  and  over  his 
mark,  and  over  the  number  of  his  name,  stand  on 


CLUSTERS  FROM  ESHCOL.  301 

the  sea  of  glass,  having  the  harps  of  God.  And 
they  sing  the  song  of  Moses  the  servant  of  God, 
and  the  song  of  the  Lamh,  saying,  Great  and 
marvelous .  are  thy  works,  Lord  God  Almighty; 
just  and  true  are  thy  ways,  thou  King  of  saints. 
"Who  shall  not  fear  thee,  0  Lord,  and  glorify  thy 
name  ?  for  thou  only  art  holy :  for  all  nations 
shall  come  and  worship  before  thee ;  for  thy 
judgments  are  made  manifest,"    (Rev.  xv.  2-4.) 

"  And  after  these  things  I  heard  a  great  voice 
of  much  people  in  heaven,  saying.  Alleluia;  Sal- 
vation, and  glory,  and  honor,  and  power,  unto 
the  Lord  our  God  :  for  true  and  righteous  are  his 
judgments.  .  .  .  And  again  they  said,  Alleluia. 
.  .  .  .  And  the  four  and  twenty  elders  and  the 
four  beasts  fell  down  and  worshiped  God  that 
sat  on  the  throne,  sajdng,  Amen ;  Alleluia.  And 
a  voice  came  out  of  the  throne,  saying.  Praise 
our  God,  all  ye  his  servants,  and  ye  that  fear  him, 
both  small  and  great.  And  I  heard  as  it  were 
the  voice  of  a  great  multitude,  and  as  the  voice 
of  many  waters,  and  as  the  voice  of  mighty 
thunderings,  saying.  Alleluia :  for  the  Lord  God 
omnipotent  reigneth."     (Rev.  xix.  1-6.) 

It  will  be  perceived  from  the  foregoing  quota- 
tions of  God's  holy  word,  concerning  the  worship 
of  the    skies,  that   it   is   adoration,    praise,    and 


302  CLUSTERS  FROM  ESHCOL. 

thanksgiving,  altogether.  The  time  for  suppli- 
cation and  prayer  will  have  ended  forever;  and 
from  thenceforth  the  harps  of  the  redeemed  will 
be  tuned  to  but  one  song, — the  song  of  Moses 
and  the  Lamb.  This  is  redemption's  song,  wdiich 
the  redeemed  only  can  sing,  and  which  must  be 
learned  here.  Neither  the  four  symbolic  beasts, 
nor  the  elders,  nor  the  angels,  can  enter  into 
this  song,  for  they  have  not  been  redeemed. 
They,  however,  respond  to  it  with  loud  exclama- 
tions of  "  Holy,  holy,  holy,  Lord  God  Almighty." 
"  Blessing,  and  glory,  and  wisdom,  and  thanks- 
giving, and  honor,  and  power,  and  might,  be 
unto  our  God  forever  and  ever.  Amen."  (Rev. 
vii.  12 ;  xiv.  3,  etc.) 

Redemption's  song  can  be  sung  by  the  redeem- 
ed only ;  for  "  no  man  could  learn  that  song  but 
the  hundred  and  forty  and  four  thousand,  which 
were  redeemed  from  the  earth."  (Rev.  xiv.  3.) 
The  Israelites,  after  having  safely  passed  through 
the  divided  waters  of  the  Red  Sea,  and  witnessed 
the  destruction  of  the  pursuing  hosts  of  Egypt, 
stood  upon  the  shore  of  deliverance  and  sung  re- 
sponsively  the  hymn  of  thanksgiving  and  praise 
recorded  in  Exodus  xv.  In  like  manner  the 
Israel  of  God,  after  having  safely  passed  the 
wilderness  of  life,  and  crossed  the  river  of  death, 


CLUSTERS  FROM  ESHCOL.  308 

their  enemies  all  left  behind  them,  will  stand 
upon  the  shore  of  everlasting  deliverance  and 
sing  redemption's  song.  The  analogy  between 
the  two  is  so  striking  that  the  former  is  the  ac- 
cepted scriptural  symbol  of  the  latter.  Hence  the 
song  of  the  redeemed  in  heaven  is  called  '^the 
song  of  Moses  the  servant  of  God,  and  the  song 
of  the  Lamb."  (Eev.  xv.  3.)  And  as  no  one 
could  have  entered  into  the  spirit  of  the  song  of 
the  saved  hosts  of  Israel,  nor  adopted  its  senti- 
ments truthfully,  who  had  not  undergone  the 
previous  experience  of  Egyptian  bondage,  the 
hardships  and  inconveniences  of  the  wilderness 
life,  and  the  perils  of  the  Red  Sea,  and  the  pur- 
suing hosts  of  Egypt,  and  complete  and  everlast- 
ing deliverance  therefrom,  so  now  no  one  can 
enter  into  the  song  of  the  redeemed  in  heaven 
who  has  not  undergone  the  previous  experience 
of  bondage  to  sin,  the  toils  and  privations  of  the 
wilderness  life,  the  assaults  of  the  devil,  and  the 
bitterness  of  death,  and  complete  and  everlasting 
deliverance  from  all  these  by  the  blood  of  the 
Lamb.  Redemption's  song  must,  then,  be  learned 
here.  It  is  commenced  in  prayers  and  sighs ;  it 
is  carried  on  amidst  tears  and  toils,  afflictions  and 
sorrows,  until  it  merges  into  a  shout  of  triumph 
in  heaven. 


804  CLUSTERS  FKOM  ESHCOL. 

"  '  Tis  said,  perhaps  it  may  be  true, 
*  Prayer  ends  with  earthly  days ; ' 
Or,  rather,  that  it  flows  into 
One  ceaseless  song  of  praise." 

That  there  will  be  variety  in  the  worship  of 
heaven  is  seen  by  comparing  E-evelations  iv.  8-11, 
with  xix.  1-9.  In  the  former  the  four  symbolic 
beasts,  and  the  elders,  seem  to  lead  in  the  ascrip- 
tions of  praise.  In  the  latter  the  exclamations  of 
joy  and  thanksgiving  come  from  the  redeemed, 
and  are  responded  to  by  the  assembled  hosts  of 
angels. 

This  last  scene — that  depicted  in  Revelations 
xix.  1-9 — is  the  first  occasion  in  which  all  the 
redeemed  have  been  congregated  together.  It  is 
the  first  and  final  assemblage  of  the  redeemed 
church, — the  bride  of  Christ, — as  she  comes  up 
from  her  resurrection  from  the  dead,  clothed  in 
the  glorious  garments  of  immortality,  and  her 
being  placed  at  her  proper  place  at  the  table,  at 
the  Lord's  side,  at  the  marriage-supper  of  the 
Lamb.  The  symbolic  woman  of  Revelations  xii., 
representing  the  church  of  Christ,  in  her  collect- 
ive capacity  constituting  the  bride  of  Christ,  the 
Lamb's  wife,  now  emerges  from  her  wilderness 
retreat,  at  the  end  of  the  prophetic  period  of  ^'  a 
time,  and  times,  and  half  a  time,"  and  takes  her 
position  by  her  Lord's  side.     And  now,  on  this 


CLUSTERS  FROM  ESHCOL.  305 

festive  occasion,  from  this  vast  congregated  host, 
coniposed  of  the  redeemed,  the  angels,  and  all 
the  hosts  of  heaven,  now  gathered  for  the  first 
time  altogether,  goes  up  the  loud  acclaim,  "  Alle- 
luia ;  Salvation,  and  glory,  and  honor,  and  power, 
unto  the  Lord  our  God."  "  Alleluia :  for  the 
Lord  God  omnipotent  reigneth."  This  sung  from 
so  vast  and  mighty  a  host,  in  which  you,  my 
reader,  may  take  a  part,  and  in  which  the  writer 
confidently  expects  to  have  a  share,  was  "  as  it 
were  the  voice  of  a  great  multitude,  and  as  the 
voice  of  many  waters,  and  as  the  voice  of  mighty 
thunderings." 

But  will  this  service  of  song  and  praise  pro- 
duce weariness  ?  l^o  ;  for  though  the  redeemed 
"serve  God  day  and  night"  (Rev.  vii.  15.),  they 
"  yet  rest  from  their  labors."  (Rev.  xiv.  13.) 
This  ceaseless  service  proves  the  necessity  for 
bodies  so  constituted  as  to  be  unsusceptible  of 
weariness  or  fatigue.  This  will  be  provided  for 
in  the  resurrection  and  glorification. 

"  There,  on  those  high  and  flow'ry  plains, 
Our  spirits  ne'er  shall  tire, 
But  in  perpetual,  joyful  strains 
Redeeming  love  admire." 

I  come  now  to  notice,  lastly, — 
lY.     The  qualifications  necessary  to  entrance  into 
heaven, 

20 


306  CLUSTERS  FROM  ESHCOL. 

This,  without  doubt,  is  the  most  important 
question  we  have  for  consideration,  in  connection 
with  the  subject  of  the  future  residence,  employ- 
ments, and  enjoyments  of  the  redeemed  in  the 
heavenly  state ;  and,  fortunately,  upon  this  par- 
ticular question  the  Scriptures  are  clear  and  ex- 
plicit. Everything  that  relates  to  Christian  char- 
acter, from  regeneration  to  final  glorification,  may 
be  considered  a  qualification  for  heaven.  I  will, 
however,  confine  myself  to  but  a  few  of  the 
qualifications  stated  in  the  book  of  Revelation, 
which  are  as  follows  : 

1.  The  redeemed  saints  in  heaven  are  all  cloth- 
ed in  pure  and  spotless  white.  This  is  emblem- 
atical of  purity  and  holiness, —  Rev.  vii.  9,  14; 
xix.  8, — this  "fine  linen,  clean  "and  white,  is  the 
righteousness  of  the  saints."  It  was  ''granted'^ 
unto  the  saints, — that  is,  it  was  given  unto  them ; 
and  like  redemption's  song,  which  can  be  learned 
only  here,  it  must  be  secured  here,  washed  white 
here  in  the  blood  of  the  Lamb  (Rev.  vii.  14.),  worn 
here,  and  kept  unsoiled  and  unspotted  from  the 
world.  Ample  provision  has  been  made  for  this 
cleansing;  for  a  fountain  has  been  opened  "to  the 
house  of  David,  and  to  the  inhabitants  of  Jerusa- 
lem, for  sin  and  uncleanness."  (Zech.  xiii.  1.) 
Well  will  it  be  if  all  who  profess  to  be  followers 


CLUSTERS  FROM  ESHCOL.  307 

of  the  Lamb  avail  themselves  of  this  fountain  of 
cleansing,  and  wash  their  robes  white,  and  keep 
them  white,  until  the  coming  of  the  Lord. 

A  fitness  for  heaven  is  indispensable  to  its  en- 
joyment. That  fitness  is  holiness ;  and  holiness 
can  be  secured  only  here.  Says  one,  "Place  a 
sinner  under  the  very  shadow  of  the  tree  of  life, 
and  he  would  say,  ^  I  don't  want  to  be  here.'  In 
visiting  an  art-gallery,  or  a  conservatory  of  music, 
our  enjoyment  will  be  in  the  ratio  of  our  previous 
training  and  development  of  our  tastes  and  sym- 
pathies in  this  direction.  As  those  entertainments 
would  be  to  the  blind,  or  deaf,  so  would  the  joys 
of  heaven  be  to  the  sinner.  Heaven  must  be 
begun  upon  earth.  We  must  carry  its  bud  in 
our  hearts  here,  or  we  can  never  see  its  full  blos- 
som hereafter.  Entrance  into  heaven  is  not  the 
result  of  a  projectile  force  lifting  us  into  an  un- 
known place.  It  is  the  result  of  a  process  begun 
in  time.  The  church  is  God's  training-school, 
where  the  appetites  and  afiections  for  the  joys  of 
heaven  are  developed.  Our  great  work  is  not 
merely  to  get  men  into  heaven,  but  to  prepare 
them  for  it.  When  they  are  ready  they  will  be 
there  soon  enough.  Our  characters  are  now 
catching  colors  which  will  survive  the  judgment- 
day.     What   gigantic   importance  this   gives  to 


308  CLUSTERS  FROM  ESHCOL. 

time.  As  we  sit  before  the  artist's  camera  wMle 
our  photograph  is  being  impressed  upon  the  sen- 
sitive plate,  how  important  it  is  that  we  maintain 
the  right  position.  A  slight  move  will  spoil  the 
picture.  So  during  our  brief  years  on  earth  our 
characters  are  impressed  for  eternity.  Death  will 
be  the  artist  closing  the  watch,  and  announcing 
the  process  completed ;  and  the  impression  there 
made  can  not  be  altered.  Death  is  not  a  final 
discharge.  It  is  only  a  transfer.  It  takes  us  to 
the  judgment-seat,  and  leaves  us  as  it  found  us. 
The  direction  which  the  main  current  of  our 
affections  and  aspirations  has  taken  upon  earth 
will  there  become  fixed.  Let  us  not  lose  the 
opportunities  now  passing  or  we  lose  the  inher- 
itance. Let  us  not  miss  the  tide  or  it  will  be  for- 
ever too  late." 

2.  The  redeemed  in  heaven  are  said  to  be 
"without  fault,  or  guile  "  (Eev.  xiv.  5.) ;  that  is, 
they  are  pure  and  upright  in  their  life,  as  Avell  as 
in  heart.  Their  professed  love  to  Christ  and  to 
his  people  is  ''  without  dissimulation  ; "  and  they 
abhor  that  which  is  evil,  and  cleave  to  that  which 
is  good."     (Horn.  xii.  9.) 

3.  They  bear  upon  their  foreheads  their  Fa- 
ther's name.  (Eev.  xiv.  1.)  Reference  is  hereto 
made  to  the  custom  of  branding  upon  slaves  the 


CLUSTERS  FROM  ESHCOL.  309 

names  of  their  masters,  so  that  all  who  saw  them 
could  tell  to  whom  they  belonged.  So  the  serv- 
ants of  God,  the  sheep  of  Christ's  fold,  here  in 
this  life,  as  well  as  there  in  heaven,  bear  about  in 
them,  in  their  spirit,  temper,  disposition,  and 
life,  evidences  of  their  divine  ownership,  as  plain- 
ly as  if  their  Father's  name  were  written  upon 
their  foreheads. 

4.  They  "  follow  the  Lamb  whithersoever  he 
goeth."  (Eev.  xiv.  4.)  Following  the  Lamb  is 
imitating  his  example.  Like  him,  they  are  hum- 
ble and  meek  and  gentle  and  guileless.  They 
know  the  Shepherd's  voice  and  follow  him,  and 
a  stranger  they  will  not  follow. 

5.  They  have  kept  the  commandments  of  God,, 
and  the  faith  of  Jesus.     (Rev.  xiv.  12.) 

They  have  studied  God's  word  to  learn  the 
will  of  God  concerning  them;  and  they  have  held 
fast  to  sound  doctrines,  and  have  not  been  led 
into  the  errors  and  falsehoods  which  are  to  pre- 
vail in  the  last  days.     (Rev.  xvi.  15.); 

6.  They  have  overcome  the  great  enemies  of 
the  soul — the  flesh,  the  world,  and  the  devil, — 
by  the  blood  of  the  Lamb,  and  their  testimony 
for  Christ.     (Rev.  xii.  11.) 

Realizing  the  cleansing  efficacy  of  the  blood  of 
Jesus  in  their  own  hearts,  they  bear  testimony  ta 


310  CLUSTERS  FROM  ESHCOL. 

the  power  of  the  same  by  their  words  as  well  as 
by  their  upright  and  consistent  lives. 

7.  They  have  endured  the  hardships  of  their 
earthly  pilgrimage,  and  been  faithful  unto  death. 
(Eev.  ii.  10.) 

Those  who  set  their  hands  to  the  plow,  and 
look  back,  are  declared  to  be  unfit  for  the  king- 
dom of  God.  Those  who  persevere  unto  the  end 
will  be  saved,  and  those  only. 

8.  They  have  suffered  with  Christ  in  this  life, 
and  now  share  with  him  in  his  glory. 

It  is  one  of  the  peculiarities  of  the  redeemed 
hosts  in  heaven  —  a  peculiarity  which  the  angel 
specially  notices, —  that  they  came  up  there 
through  great  tribulation.     (Rev.  vii.  14.) 

Tribulations  and  trials  are  common  to  all  men, 
both  good  and  bad ;  but  there  are  some  trials 
which  are  peculiar  to  Christians  alone.  It  is 
these  special  trials,  and  the  ordinary  trials  sanc- 
tified, that  have  a  relation  to  and  a  bearing  upon 
the  glory  of  the  redeemed  in  heaven.  Then, 
when  thus  crowned  and  glorified  with  Christ, 
will  the  afflicted  saint  understand  the  import  of 
the  words  of  the  Savior,  "Ye  are  they  which 
have  continued  with  me  in  my  temptations.  And 
I  appoint  unto  you  a  kingdom,  as  my  Father 
hath  appointed  unto  me?"    (Luke  xxii.  28,  29.) 


CLUSTERS  FROM  ESHCOL.  311 

"  If  we  suffer,  we  shall  also  reign  with  him/' 
{n.  Tim.  ii.  12.) 

"For  our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory."     (II.  Cor.  iv.  17.) 

"  For  I  reckon  that  the  sufferings  of  this  pres- 
ent time  are  not  worthy  to  be  compared  with  the 
glory  which  shall  be  revealed  in  us."  (Rom.  viii. 
18.) 

Behold,  now,  the  description  of  heaven  as  we 
have  sketched  it,  drawn  from  the  sacred  Script- 
ures !  Behold  the  redeemed,  standing  amidst 
angels  and  seraphim,  forever  saved  and  beyond 
the  reach  of  harm;  with  God  himself  fully  re- 
vealed to  their  wondering,  immortal,  and  rejoic- 
ing eyes;  palms  of  victory  in  their  hands,  em- 
blematic of  eternal  victory ;  harps  of  gold  upon 
which  to  celebrate  the  high  praises  of  God  and 
the  Lamb;  crowns  of  glory  upon  their  heads, 
indicating  their  kingly  character  as  they  sit  be- 
side the  Savior  upon  his  throne.  Add  to  all  this, 
complete  and  eternal  exemption  from  all  forms 
of  suffering,  sorrow,  danger,  toil,  tears,  trials, 
labor,  privation,  hunger,  thirst,  poverty,  bereave- 
ment, widowhood,  orphanage,  old  age,  and  death ; 
God  himself  compassionately  wiping  away  all 
tears  with  his  own  almighty  hand,  as  if  he  spe- 


312  CLUSTERS  FROM  ESHCOL. 

cially  delighted  to  do  it  and  reserved  the  task  for 
himself  alone  ;  and  Jesus,  still  in  the  tender  char- 
acter of  a  shepherd,  leading  his  flock  to  living 
fountains  of  waters,  and  to  the  rich  pastures  of 
sweetest  hliss  !  Oh,  this  is  heaven  !  — only  in  part, 
however,  for  "  eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  that 
love  him."  (I.  Cor.  ii.  9.)  These  words,  though 
relating  to  the  heliever's  privileges  in  this  life,  as 
the  connection  shows,  are  yet  applicahle  to  the 
glories  of  heaven  also. 

"  What  no  human  eye  hath  seen,  what  no  mortal  ear  hath 
heard, 
What  no  thought  hath  never  been,  in  its  noblest  flights  con- 
ferred,— 

This  hath  God  prepared  in  store 
For  his  people  evermore." 

I  now  stand  upon  the  Delectable  Mountains  ;  I 
shall  ere  long  stand  upon  the  Mount  of  God.  I 
now  "  see  through  a  glass  darkly  ;  "  soon  I  shall 
see  face  to  face.  I  now  know  in  part;  then  I 
shall  know  even  as  I  also  am  known.  Until  the 
daylight  of  eternity  break,  and  the  shadows  flee 
away,  I  will  remain  upon  the  mountain  of  myrrh, 
and  the  hill  of  frankincense,  and  with  the  eager, 
expectant  bride,  in  anticipation  of  her  Lord's 
coming,  say,  "Turn,  my  Beloved,  and  be  thou 


CLUSTERS  FROM  ESHCOL.  313 

like  a  roe  or  a  young  hart  upon  the  mountains 
of  Bether." 

But  what  will  be  my  rapture  when  first  I  see 
the  new  Jerusalem,  the  city  of  God,  the  home 
of  the  redeemed?  With  what  delight  will  I  gaze 
upon  its  streets  of  transparent  gold,  its  walls  of 
jasper,  its  foundations  of  precious  stones,  and  its 
gates  of  pearl  ?  With  what  relief  shall  I  first 
realize  that  now  I  am  forever  delivered  from  all 
sorrow,  tears,  afflictions,  pain,  and  distress?  With 
what  rapture  will  I  first  behold  Jesus,  fall  at  his 
feet,  hear  him  speak  to  me,  and  permit  me  to 
speak  to  him?  And,  oh,  bliss  of  bliss!  joy  of 
joys  !  shall  heaven  itself  find  language  fit  to  ex- 
press the  bliss  I  shall  experience  when  the  Savior 
places  the  crown  upon  my  head,  and  the  harp  in 
my  hands,  and  tells  me  that  now  I  am  forever  to 
dwell  in  his  presence  ?  Then  who  of  all  my  de- 
parted friends  will  first  recognize  and  greet  me  ? 
Whom  shall  I  first  see  and  speak  to?  Shall  I 
know  the  loved  ones  who  have  gone  over  before 
me ;  and  will  I  need  to  be  told  who  this  one  and 
that  one  is  ;  or  shall  I  know  them  by  intuition,  as 
Peter,  James,  and  John  knew  Moses  and  Elias 
upon  the  mount  of  transfiguration?  And  will  I 
not  take  up  the  soliloquy  of  the  poet  and  say, — 

"  Aud  am  I,  then,  in  heaven  ?    Is  this  the  land 
To  which  my  yearning  heart  so  often  turn'd 


314  CLUSTERS  FROM  ESHCOL. 

Desirous  ?    This  the  paradise  of  saints  ? 
And  is  it  I  myself  who  speak  ?    The  same 
Who  wandered  in  the  desert  far  astray, 
Till  the  Good  Shepherd  found  me  perishing, 
And  drew  me  to  hjmself  with  cords  of  love  ? 
Has  he  now  brought  me  to  his  heavenly  fold, 
Which  sin  can  never  touch  nor  sorrow  cloud, 
Me  who  hath  water'd  with  my  frequent  tears 
The  thorny  wilderness,  and  struggled  on 
Foot-sore  and  weary, — me,  the  wayward  one  ? 
And  shall  I  never  wander  from  him  more. 
And  never  grieve  his  brooding  Spirit  again  ? 
Oh,  joy  ineffable  I    I  am  now  in  heaven !  " 


CHAPTER  XV. 

3  THE  CROSSING  OF  THE  RIVER  OP  DEATH. 

"And  they  are  there  unto  this  day."    (Joshua  iv.  9.) 

The  passage  of  the  Israelites,  under  the  leader- 
ship of  Joshua,  over  the  river  Jordan,  and  their 
entrance  into  the  land  of  Canaan,  with  wnich 
event  the  scripture  qouted  stands  connected,  fitly 
eymholize  the  death  of  believers  and  their  en- 
trance into  heaven.  The  long  and  arduous  pil- 
grimage of  the  desert  was  about  to  terminate, 
the  promised  inheritance  was  about  to  be  entered 
upon,  and  it  only  remained  that  Jordan  should 
be  crossed  and  the  fruition  of  their  long-cherished 
hopes  should  be  realized.  So  the  Christian  pil- 
grim from  the  City  of  Destruction  to  the  Canaan 
of  heaven,  having  safely  crossed  the  wilderness 
of  life,  with  all  its  hardships  and  dangers,  rinds 
only  the  stream  of  death  between  him  and  his 
promised  rest.  This  last  obstacle  overcome,  he 
forever  enjoys  the  glories  and  bliss  of  heaven. 

I  am  aware  that  the  analogy  between  Canaan 

316 


316  CLUSTERS  FROM  ESHCOL. 

and  heaven  is  not  entirely  perfect,  for  the  Israel- 
ites encountered  enemies  in  Canaan  after  entering 
therein,  while  in  the  heavenly  Canaan  no  enemies 
will  be  found.  In  this  case,  as  in  most  scriptural 
analogies,  the  symbol  falls  below  the  fact  symbol- 
ized, without  destroying  the  analogy. 

By  command  of  God,  Joshua  directed  that 
twelve  men,  one  from  each  tribe,  should  each 
take  up  a  stone  and  set  it  in  the  midst  of  Jordan, 
where  the  feet  of  the  priests  stood  who  bore  the 
ark  of  the  covenant.  Twelve  stones  they  were 
also  to  take  from  the  bed  of  the  river  and  carry 
them  with  them  and  set  them  up  in  the  place 
where  they  lodged  that  night.  It  is  evident  from 
the  connection  in  which  these  words  stand  that 
these  twelve  stones  were  subsequently  carried 
with  them,  and  kept  conspicuously  in  their  lodg- 
ings in  all  after-time ;  and  when  any  one — their 
children  especially — would  ask  what  these  stones 
were  designed  to  represent,  they*  were  to  be  told 
that  the  waters  of  the  Jordan  were  cut  off  before 
the  ark  of  the  covenant  of  the  Lord  when  it 
passed  over  the  Jordan,  and  that  these  stones 
were  to  remind  them  of  and  keep  in  perpetual 
remembrance  that  event.     (Joshua  iv.  6,  7.) 

These  stones  were  fitly  called  "  memorial  stones;'' 
and  it  was  said  of  them,  as  well  as  of  the  twelve 


CLUSTERS  FROM  ESHCOL.  317 

stones  placed  in  the  midst  of  Jordan,  that,  at  the 
time  the  sacred  record  was  written,  "  ihey  are  there 
until  this  day.'' 

That  these  expressive  incidents  in  the  history 
of  God's  chosen  people  possessed  a  significance 
above  the  comprehension  of  the  people  at  that 
time,  and  probably  of  Joshua  himself,  there  is  no 
doubt ;  and  that  they  symbolize  some  things  con- 
nected with  the  passage  of  believers  over  the 
river  of  death,  is  equally  clear.  Let  us  consider 
what  this  significance  probably  is. 

Death  is  a  part  of  the  penalty  incurred  by 
Adam's  transgression ;  and  as  all  the  race  of  man- 
kind sinned  in  him,  in  that  transaction  all  be- 
came equally  subject  to  the  penalty.  Hence,  says 
the  apostle,  ^'Wherefore,  as  by  one  man  sin  en- 
tered into  the  world,  and  death  by  sin ;  and  so 
death  passed  upon  all  men,  for  that  all  have 
sinned."  (Rom.  v.  12.)  In  the  atonement  made 
by  the  Son  of  God  that  penalty  has  been  fully 
met,  as  well  as  every  other  requirement  of  God's 
law;  and  as  God  will  not  require  it  of  us  and  of 
our  Substitute  also,  it  follows  that  all  those  who 
oome  under  the  provisions  of  the  atonement,  by 
compliance  with  the  conditions  upon  which  its 
benefits  are  made  available,  will  experience  in  the 
mnttrr  of  dyings  as  well  as  in  other  respects,  some 


S18  CLUSTERS  FROM  ESHCOL. 

advantage,  some  immuuity,  over  those  who  do 
not  comply  with  these  conditions  and  come  under 
the  protection  of  the  atonement.  This  advantage, 
this  immunity,  will  be  considered  in  this  chapter. 

Death,  and  the  victory  achieved  over  it  by  our 
Lord  Jesus  Christ,  and  the  relation  which  Chris- 
tians sustain  to  it  and  to  the  victory  thus  achiev- 
ed, are  set  forth  in  the  Scriptures  under  the  fol- 
lowing symbols : 

I.    Death  personified  as  a  Jailer^  or  Prison-keeper, 

The  Jewish  and  probably  pagan  idea  of  the 
place  of  departed  spirits  is  that  of  a  vast  world 
called  Hades,  surrounded,  like  a  x^rison,  with 
huge,  impassable  walls,  and  Death,  personified  as 
a  jailer,  standing,  key  in  hand,  at  its  iron  gate, 
admitting  all  who  came,  both  good  and  bad,  but 
permitting  none  to  escape. 

Many  eminent  Christian  scholars  hold  the  opin- 
ion that  at  death  the  spirits  of  the  departed  all 
go  into  one  world,  both  good  and  bad,  but  are 
widely  separated  by  a  vast  and  impassable  gulf, 
and  that  there  they  remain  in  happiness  or  mise- 
ry, according  to  their  character  and  lives  here, 
until  the  resurrection  at  the  last  day,  when  the 
spirits  come  forth  to  re-inhabit  their  respective 
bodies  and  to  appear  before  the  judgment-tri- 
bunal. 


CLUSTERS  FROM  ESHCOL.  319 

This  view  seems  to  be  in  harmony  with  several 
passages  of  God's  word,  among  which  are  the 
following :  "  Death  and  hell  [Hades]  delivered  up 
the  dead  which  were  in  them :  and  they  [the 
inmates  of  Hades]  were  judged  every  man  ac- 
cording to  their  works."     (Rev.  xx.  13.) 

In  the  parable  of  the  rich  man  and  Lazarus,  it  is 
said  of  the  rich  man  that  "  in  hell  he  lifted  up  his 
eyes,  being  in  torments,  and  seeth  Abraham  afar 
ojff,  and  Lazarus  in  his  bosom."  (Luke  xvi.  23.) 
If  the  word  here  translated  hell  means,  as  is 
claimed,  Hades,  it  does  not  disprove  the  fact  of  a 
hell  of  torment  for  the  wicked ;  for  the  rich  man, 
though  in  the  same  vast  world  with  Lazarus,  was 
yet  widely  separated  from  him,  and  was  in  tor- 
ment while  Lazafus  was  happy  in  Abraham's 
bosom. 

In  that  ancient  confession  called  the  "  The 
Apostles'  Creed,"  the  fact  of  Hades  is  acknowl- 
edged in  the  words  affirmed  of  Christ, — "  He  was 
dead  and  buried,  and  he  descended  into  hell," — 
Hades. 

Bickersteth  in  his  grand  production,  '' Yester- 
day, To-day,  and  Forever,''  holds  this  view,  which 
appears  in  the  following  quotation : 

"  Our  mother  earth 
Has  but  one  sepulcher  for  all.    And  here 
One  Hades,  by  us  call'd  the  under  world, 


4J20  CLUSTERS   FROM   ESHCOL. 

Receives  the  spirits  of  the  damn'd  and  blest ; 
One  world,  but  widely  sunder'd  by  a  gulf 
Inevitably  fixed,  impassable, 
Which  severs  to  the  left  hand  and  the  right, 
The  prison-house  of  woe  and  paradise." 

Whatever  may  be  true  in  regard  to  the  specu- 
lations concerning  the  place  and  condition  of  de- 
parted spirits  in  the  intermediate  period  between 
death  and  the  resurrection,  the  Scriptures  unmis- 
takably establish  the  fact  that  the  righteous  are 
taken  at  once  into  the  presence  of  the  Savior, 
and  into  communion  with  other  saints,  and  enjoy 
conscious  happiness,  while  the  wicked  go  at  once 
into  a  place  of  suifering. 

To  the  penitent  and  believing  malefactor,  cru- 
cified by  his  side,  the  Savior  said,  "  To-day  shalt 
thou  be  with  me  in  paradise.' ^  (Luke  xxiii.  43.) 
That  paradise  is  heaven  is  proved  by  St.  Paul, 
who,  in  giving  an  account  of  his  vision,  uses  the 
words  '^paradise"  and  "third  heaven''  synono- 
mously.     (II.  Cor.  xii.  1-4.) 

"  Nor  think 
That  paradise,  though  situate  in  the  deep 
Which  lieth  under,  is  not  real  heaven  ; 
Heaven  is  where  Jesus  is,  and  he  is  there." 

That  there  will  be  no  interval  of  unconscious- 
ness, no  cessation  of  activity,  no  intermission  of 
enjoyment,  is  equally  placed  beyond  dispute  by 
the  confidence  with  which  St.  Paul  expressed  his 


CLUSTERS  FEOM  ESHCOL.  321 

belief  that  to  be  absent  from  the  body  is  to  be 
present,  at  once  and  forever,  with  the  Lord.  (II. 
Cor.  V.  8;  Phil.  i.  23.) 

Some  sixty-three  years  after  the  ascension  of 
our  Lord  Jesus  Christ  to  the  right  hand  of  the 
Father,  he  appeared  in  his  glorified  human  body 
to  the  aged  and  well-beloved  John,  then  in  baur 
ishment  upon  the  Island  of  Patmos  "  for  the  word 
of  God,  and  for  the  testimony  of  Jesus  Christ." 
Notwithstanding  their  former  intimacy,  the  aged 
apostle  failed  to  recognize,  in  the  glorious  person- 
age before  him,  his  former  Lord  and  Master, 
upon  whose  bosom  he  formerly  laid  his  head. 
Having  fallen  to  the  earth  as  dead,  the  glorified 
Redeemer  lifted  the  aged  apostle  upon  his  feet, 
and  calmed  his  fears  by  the  precious  words, — pre- 
cious not  only  to  John,  but  to  all  God's  scattered 
family  of  every  age  and  country, — "  I  am  he  that 
liveth,  and  was  dead ;  and,  behold,  I  am  alive  for 
evermore.  Amen ;  and  have  the  keys  of  hell  and  of 
death:'     (Rev.  i.  18.) 

The  key  is  an  lemblem  of  authority;  for  he 
that  holds  the  key  to  the  entrance  to  any  place 
may  be  considered  as  having  control  over  that 
place.  The  power  of  death  was  formerly  held  by 
the  devil  (Heb.  ii.  14);  but  it  has  been  wrested 
from  him,  and  is  now  held  by  Christ.     This  he 

21 


322  CLUSTERS  FROM  ESHCOL. 

did  by  submitting  himself  to  death,  going  down  into 
death's  prison-house,  remaining  there  for  a  time^ 
and  then  coming  forth  in  victory. 

Among  the  several  books  of  the  first  and  sec- 
ond centuries  of  the  Christian  dispensation  which 
claimed  to  be  canonical,  but  were  properly  reject- 
ed as  uninspired,  is  one  in  which  it  is  related  that; 
the  soul  of  the  Son  of  God,  immediately  upon  its- 
departure  from  the  body,  went  into  Hades,  caus- 
ing much  uneasiness  among  the  wicked  spirits^ 
there,  and  calling  forth  extraordinary  vigilance 
upon  the  part  of  Satan  to  prevent  its  departure. 
But  upon  the  third  day  after  its  entrance  it  went 
forth,  notwithstanding  all  resistance,  crushing 
down  the  huge  iron  gate,  and  forever  placing  it 
out  of  the  power  of  Satan  to  restore  it. 

The  foregoing  account  is  without  doubt  apoc- 
ryphal; but  it  serves  to  illustrate  the  fact  of 
Christ's  complete  and  abiding  victory  over  death.. 
The  Son  of  God,  then,  is  the  mighty  Conqueror. 
He  now  holds,  and  for  all  time  to  come,  until 
Death  and  Hades  shall  be  abolished  (lie v.  xx.  14), 
will  continue  to  hold  the  power  over  the  great 
foe  of  our  race. 

The  victory  achieved  by  Christ  over  death  ex- 
tends not  only  over  Hades,  the  place  of  departed 
spirits,  but  over  the  grave  also,  the  place  where 


CLUSTERS  FROM  ESHCOL.  323 

» 

the  body  is  deposited,'  for  he  had  the  keys  of 
both  in  his  possession.  Our  Lord  Jesus  Christ 
went  down  into  the  grave  and  laid  there  three 
days,  his  spirit  being  meanwhile  in  paradise,  and 
then  came  up  again  by  his  own  almighty  power. 
And,  as  if  to  demonstrate  the  completeness  of 
his  victory  over  death  and  the  grave,  he  brought 
with  him  many  of  those  who  had  been  sleeping 
there.     (Matt,  xxvii.  52,  53.) 

The  resurrection  of  Christ  from  the  dead  is  the 
earnest,  the  first -fruit,  of  the  glorious  harvest 
which  awaits  the  saints ;  and  his  glorious  appear- 
ance as  he  manifested  himself  to  John  on  Patmos 
(Rev.  i.  13-16),  and  as  he  now  appears  in  heaven, 
is  the  model  after  which  all  who  die  in  him,  and 
all  who  are  alive  and  remain  at  his  coming,  shall 
be  conformed. 

Oh,  precious  thought,  our  Elder  Brother,  he 
who  in  all  things,  sin  alone  excepted,  was  made 
like  unto  his  brethren,  took  upon  him  our  flesh 
and  blood  that  he  might  sufier  as  we  must  suffer, 
die  as  we  must  die,  go  down  into  the  grave  as  we 
must  go  down  into  the  grave,  that  through  his 
own  death  he  might  destroy  him  who  had  the 
power  of  death, —  that  is,  the  devil,-— and  thus 
prepare  the  way  for  our  deliverance  from  the 
power  of  this  great  enemy.  (Heb.  ii.  14, 15)  And 


824  CLUSTERS  FROM  ESHCOL. 

now,  although  we  and  our  loved  ones  must  go 
into  the  grave,  and  there  hold  communion  with 
*^  corruption,  earth,  and  worms,"  we  do  not  pass 
beyond  the  jurisdiction  of  Christ,  nor  where  his 
authority  does  not  extend,  nor  where  he  has  not 
himself  gone;  but  we  shall  be  under  his  super- 
vision and  watchful  care,  until  he  shall  bid  us 
arise. 

"  God,  my  Redeemer  lives, 
And  often  from  the  skies 
Looks  down  and  watches  all  my  dust, 
'  Till  he  shall  bid  it  rise." 

As  another  representation  of  death,  I  notice, — 

II.    Death  is  a  mighty  conqueror. 

This  symbol  of  death  is  found  in  Revelation  vi. 
8.  The  great  enemy  is  there  represented  as  a 
hideous  and  ghastly  human  skeleton,  seated  upon 
a  pale  horse,  attended  by  Hades,  the  prison  of 
departed  spirits,  into  which  he  consigns  all  who 
fall  by  his  victorious  and  relentless  hand. 

From  this  symbol  of  a  mighty  conqueror,  seat- 
ed upon  a  pale  horse,  and  riding  forth  to  uni- 
versal conquest,  originated  the  niore  modern  idea 
of  the  King  of  Terrors,  in  the  character  of  a 
human  skeleton,  seated  upon  a  throne  of  human 
skulls,  and  swaying  undisputed  control  over  the 
human  race.  -■This  change  from  a  horse  to  a 
throne  may  be  due  to  the  fact  that  the  former 


CLUSTERS  FROM  ESHCOL.  325 

symbol  was  designed  to  represent  a  special  era  in 
the  history  of  the  church,  in  which  deaths  by 
plague  were  widely  prevalent,  while  in  the  latter 
the  idea  of  universal  and  continuous  rule  is  sym- 
bolized. 

"  But  that  black  phantom  soon 
Assum'd  a  livid  pale,  most  ghastly  steed, 
Best  ridden  by  the  King  of  Terrors,  Death, 
And  follow'd  by  the  shades  of  hell." 

In  the  character  of  a  king,  or  a  tyrant.  Death 
has  exercised  almost  universal  dominion  over  the 
human  race.  Of  all  the  vast  multitude  of  human 
beings  who  have  lived,  but  two — Enoch  and  Eli- 
jah— have  escaped  the  power  of  this  tyrant.  And 
all  who  are  now  living,  and  all  who  will  yet  live, 
down  to  the  end  of  the  world,  except  those  who 
may  be  living  when  the  Savior  comes  again  m 
the  clouds  of  heaven,  must  fall  before  this  mighty 
conqueror.  "A  conqueror  all  along  he  has  been, 
— never  yet  baffled ;  his  course  one  perpetual  tri- 
umph,— the  ally  of  Death  following  in  his  foot- 
steps; not  only  smiting  down  the  victim,  but 
devouring  it, — taking  it  into  his  den  and  con- 
suming it  bone  by  bone,  till  every  particle  is 
crumbled  into  dust,  as  if  to  make  victory  so  sure 
that  a  retrieval  of  it  would  be  absolutely  impossi- 
ble." 

Oh,  who  can  estimate  the  agony,  the  woe,  the 


326  CLUSTERS  FROM  BSHCOL. 

heart-aches,  the  tears,  the  distress,  and  the  priva- 
tions which  have  been  occasioned  hy  the  victori- 
ous arm  of  this  pitiless,  relentless  tyrant !  What 
household  has  been  exempted  from  his  unwel- 
come visits?  What  homes  have  escaped  his  dev- 
astating power  ?  What  families  has  he  broken 
up  and  scattered, — no  more  to  be  united  till  Jesus 
comes !  What  widows  and  orphans  has  he  sent 
forth  to  battle  with  a  pitiless  world !  And  when 
has  this  relentless  tyrant,  in  a  single  case,  been 
turned  aside  from  his  purpose  by  either  age,  sex, 
beauty,  wealth,  poverty,  piety,  or  usefulness? 

But  is  there  no  power  than  can  arrest  the  vic- 
torious course  of  this  pale  horse  and  his  relentless 
rider?  Is  there  no  one  strong  enough  to  wrest 
the  scepter  from  this  enthroned  monarch?  May 
we  not  take  up  the  inquiry  of  the  poet  and  ask, — 

"  How  long  shall  Death,  the  tyrant,  reign. 
And  triumph  o'er  the  just?" 

These  inquiries  are  answered  by  the  Prophet 
Hosea,  who,  in  his  prediction  of  Christ's  victory 
over  death  and  the  grave,  uses  language  which 
seems  to  have  been  formed  specially  to  meet  the 
symbol  of  the  enthroned  King  of  Terrors, — "/ 
will  ransom  them  from  the  'power  of  the  grave;  I  will 
redeem  them  from  death:  0  death,  I  will  he  thy 
plagues;  0  grave,  I  will  be  thy  destruction.^'  (Hosea 
xiii.  14.) 


CLUSTERS  FROM  ESHCOL.  327 

Death  has  now  been  despoiled  of  his  power  by 
our  Lord  Jesus  Christ;  and  although  he  is  yet 
permitted  to  sway  his  scepter  for  awhile,  his 
power  has  been  greatly  mitigated  in  the  cases  of 
the  saints ;  and  ere  long  he,  too,  as  the  last  enemy 
of  our  race,  shall  be  completely  destroyed.  (I. 
Cor.  XV.  26.) 

But,  in  what  manner  did  the  Redeemer  break 
the  power  of  this  great  tyrant  ?  By  what  means 
have  this  horse  and  his  rider  been  arrested  in 
their  victorious  career?  In  what  way  has  the 
ficepter  been  wrested  from  the  hand  of  this  en- 
throned monarch? 

The  Lord  Jesus  Christ,  the  Strong  Man  armed, 
met  the  great  conquering  enemy  on  his  hitherto 
'Unchecked  course,  and  threw  the  horse  back  upon 
Ms  haunches  and  wrested  the  sword  from  the 
hand  of  its  rider.  He  entered  into  the  palace  of 
the  King  of  Terrors,  and  there  wrested  the  scep- 
ter from  his  hand.  He  is  therefore  the  conquer- 
ing Hero.  But  in  this  mighty  conflict  he  himself 
was  wounded.  He  received  the  sword  into  his 
^own  bosom,  and  poured  out  his  life-blood  that 
we  might  live.  The  wreath  of  victorious  battle, 
however,  is  his ;  and  under  his  shield  we  may 
rest  secure.  Death  has  been  arrested  in  his  course. 
JEe  is  now  a  conquered  foe. 


828  CLUSTERS  FROM  ESHCOL. 

One  other  symbol  of  death,  employed  in  the- 
Scriptures,  is, — 

III.     Death  as  a  deadly  serpent. 

Some  serpents  are  inoffensive  and  harmless ;: 
this  great  serpent  is  armed  with  a  deadly  sting, — ■ 
^'The  sting  of  death  is  sin.''  Sin  gave  unto  death 
its  sting,  and  the  law  gave  sin  its  strength.  (I.. 
Cor.  XV.  55,  56.) 

In  the  character  of  a  great  and  deadly  serpent^ 
Death  has  assailed  our  whole  race,  and  all  who 
have  ever  lived,  with  but  two  exceptions,  have- 
fallen  by  his  sting.  The  venom  of  this  sting  is 
first  felt  at  birth,  and  continues  to  be  felt  through- 
out the  entire  life ;  for  life  is  one  unceasing  battle 
with  death,  and  every  pain  we  feel,  every  tear  we 
shed,  and  every  cry  that  escapes  our  lips,  is  the 
result  of  the  deadly  poison  which  has  been  pro- 
jected into  our  system.  All  classes  and  condi 
tions  of  life  are  alike  subject  to  the  fatal  results 
of  the  sting  of  this  great  serpent ;  and  until  the 
great  Deliverer  came  and  plucked  away  his  stingy 
his  sway  was  universal  and  undisputed. 

The  Lord  Jesus  Christ,  the  great  Deliverer,  has 
taken  away  from  Death  his  sting,  by  permitting^ 
it  to  pierce  himself.  He  overcame  the  great 
enemy  by  allowing  himself  to  be  overcome.  He- 
robbed  the  grave  of  its  victory  by  laying  there- ' 


CLUSTERS    FROM    ESHCOL.  329' 

awhile  himself.  ''  He  caused  the  grave  to  let  go 
its  hold  by  going  down  into  its  precincts  and 
wrestling  with  it  in  the  greatness  of  his  strength. 
He  brought  round  the  law,  which  was  against  us^ 
to  be  upon  our  side,  by  giving  the  law  all  that  it 
sought,  so  that  it  could  ask  no  more  either  of 
him  or  of  us.  Ah,  this  is  victory  !  It  is  not  escap- 
ing by  stealth  out  of  the  hands  of  the  enemy ;  it 
is  open  and  triumphant  victory, — victory  which 
not  only  routs  and  disgraces  the  enemy,  but  swal- 
lows him  up ;  victory  achieved  in  righteousness 
and  in  behalf  of  those  who  had  once  been  lawful 
captives." 

In  that  grand  and  consoling  statement  of  the 
victory  achieved  over  death  by  our  Lord  Jesus 
Christ,  and  the  fact  of  the  resurrection  and  glori- 
fication of  the  saints,  this  exultant  interrogation, 
inspired  by  the  greatness  of  the  victory  and  the 
certainty  of  the  glory  which  is  to  follow,  is  thus 
defiantly  put:  "0  death,  where  is  thy  sting?  O 
grave,  ivhere  is  thy  victory  ?  The  sting  of  death  is 
sin;  and  the  strength  of  sin  is  the  laio.  But  thanks 
be  to  God,  which  giveth  us  the  victory  through  our 
Lord  Jesus  Christ'^     (I.  Cor.  xv.  55-57.) 

Death,  then,  to  the  believer,  is  a  conquered  foe. 
He  is  a  jailer  despoiled  of  his  key ;  a  monarch 
without  a  scepter;  a  serpent  without  a  sting. 


S30  CLUSTERS  FROM  ESHCOL. 

But,  it  may  be  inquired,  must  not  Christians 
die  and  pass  into  the  dominion  of  death  ? 

Believers  must  pass  through  the  dominion  over 
which  the  dark  shadow  of  death  rests, — called  the 
"^'Valley  of  the  Shadow  of  Death," — but  they  will 
encounter  the  shadow  of  the  great  destroyer  only. 
Shadows  may  alarm,  but  they  can  not  harm  us. 

In  securing  this  victory  over  death  our  Lord 
Jesus  Christ  did  not  meet,  as  his  people  will 
meet,  a  serpent  despoiled  of  its  sting;  but  he 
met  the  great  serpent  in  all  its  venom  and  power, 
receiving  in  his  own  person  the  sting  intended 
for  us.  In  a  word,  Jesus  died  as  a  sinner  dies  thai 
sinners  might  die  like  saints.  In  this  conflict  with 
the  great  serpent,  the  seed  of  the  woman  received 
a  wound  in  his  heel,  but  in  turn  he  crushed  the 
serpent's  head.     (Gen.  iii.  15.) 

The  relation  which  Christians  now  sustain  to 
death  is  illustrated  by  the  following  incident :  In 
the  war  between  France  and  Germany  a  few 
years  ago,  all  Germans  in  foreign  lands  still 
owing  allegiance  to  the  fatherland  were  called 
upon  to  serve  in  the  German  army.  A  person 
seeing  his  German  friend  walking  about  the 
streets  of  London,  asked  him  how  it  was  that 
he  had  not  responded  to  the  call  of  his  govern- 
ment, and  gone  to  the  war.     "  Oh,"  said  he,  "  be- 


CLUSTERS  FROM  ESHCOL.  331 

cause  I  am  dead ;  the  government  "has  no  claim 
upon  me."  "What,  you  dead!  Explain  your- 
self." "  Well,  I  did  not  want  to  go  to  the  war, 
and  I  found  a  young  man  who  offered  to  go  as 
my  substitute.  He  went  instead  of  me ;  he  took 
my  place  and  was  killed.  ITow  that  was  counted 
just  the  same  as  though  I  had  been  killed;  and  I 
am  considered  by  the  government  as  a  dead  man, 
and  they  have  no  further  claim  upon  me." 

The  Lord  Jesus  Christ,  moved  by  love  and 
compassion,  became  our  Substitute.  He  took  ©ur 
place  under  the  law.  He  died  for  us ;  and  God 
accepts  his  death  as  though  we  had  died.  And, 
now,  to  all  who  accept  of  salvation  by  Christ,  to 
all  who  are  in  Christ,  losing  thereby  their  person- 
ality before  the  law  in  him,  death  is  practically 
ended ;  for,  as  our  Substitute  has  already  died  for 
us,  God  will  not  require  it  again  of  us.  But 
those  who  refuse  or  neglect  this  great  salvation, 
who  avail  not  themselves  of  the  great  previsions 
of  mercy,  must  indeed  die,  must  meet  the  penalty 
in  their  own  persons. 

In  the  light  of  this  explanation,  how  plain  and 
simple  are  the  following  scriptures :  "  Forasmuch 
then  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the 
flame;  that  through  death  he  might  destroy  him 


832  CLUSTERS  FROM  ESHCOL. 

that  had  the  "power  of  death,  that  is,  the  devil ;  and 
deliver  them,  who  through  fear  of  death  were  all 
their  life-time  subject  to  bondage."  (Heb.  ii. 
14,15.) 

"  Jesus  said  unto  her  [Martha],  I  am  the  resur- 
rection, and  the  life:  he  that  believeth  in  me, 
though  he  were  dead,  yet  shall  he  live :  and  who- 
soever liveth  and  believeth  in  me  shall  never  die/* 
.(John  xi.  25,  26.) 

St.  Paul,  in  I.  Corinthians  xv.  54,  declares  that 
death  is  ^'swallowed  up  in  victory;^'  and  in  II.  Timo- 
thy i.  10,  he  declares  that  "  Our  Lord  and  Savior 
Jesus  Christ  hath  abolished  death.''  Death,  then, 
Co  the  Christian  is  only  a  sleep;  and  the  church 
has  caught  the  correct  idea  of  it  in  .naming  the 
resting-places  of  their  departed  ones  as  "ceme- 
teries,''  from  a  Greek  word  which  signifies  "  sleep" 
ing-placesJ' 

This  advantage,  this  immunity,  be  it  remem- 
bered, accrues  to  Christians  only.  They  alone 
encounter  shadows  only.  All  out  of  Christ  meet 
and  fall  by  the  power  of  the  King  of  Terrors 
himself. 

"  But,"  says  one,  "  is  not  this  the  doctrine  of 
materialism,  which  teaches  that  the  wicked  shall 
be  destroyed  in  death,  and  shall  thereafter  have 
jio  conscious  existence  ?  " 


CLUSTEES  FROM  ESHCOL.  333 

E'o,  by  no  means.  We  hold  that  to  Christians 
Death  has  been  despoiled  of  his  sting,  his  terror, 
his  power  to  harm,  and  may  be  counted  as  a 
friend  rather  than  a  foe,  an  advantage  rather 
than  a  disadvantage ;  for,  has  not  St.  Paul  includ- 
ed it  among  the  possessions  of  Christians,  in  his 
enumeration  of  their  treasures  ? — "  All  things  are 
yours;  whether  Paul,  or  Apollos,  or  Cephas,  or 
the  world,  or  life,  or  death,  or  things  present,  or 
things  to  come ;  all  are  yours.''  (I.  Cor.  iii.  21, 
22.)  The  wicked,  however,  will  not  realize  this 
advantage.  To  them  Death  is  a  fearful  enemy; 
and  they  shall  experience  his  sting,  his  terror,  his 
power  to  harm,  without  a  single  mitigating  or 
relieving  circumstance. 

In  the  world  of  departed  spirits  the  souls  of 
the  righteous  will  abide  until  the  resurrection,  in 
paradise,  a  place  of  inexpressible  joy  and  happi- 
ness, while  the  souls  of  the  wicked  shall  abide 
in  darkness  and  misery  and  wretchedness  and 
woe.  In  the  resurrection,  the  bodies  of  both  the 
righteous  and  the  wicked  shall  be  resurrected 
and  re-inhabited  by  their  respective  spirits.  The 
righteous,  glorified  and  immortalized,  shall  go  to 
the  place  prepared  for  them  from  the  foundation 
of  the  world,  ^while  the  wicked,  immortalized 
and  transformed,  shall  go  into  the  place  prepared 


334  CLUSTERS  FROM  ESHCOL. 

for  the  devil  and  his  angels.  (Matt.  xxv.  34-46.) 
This  is  the  second  death  referred  to  in  Revela- 
tion XX.  14. 

In  what  form  and  after  what  likeness  the  wick- 
ed shall  he  made  to  conform  in  their  resurrection, 
the  Scriptures  are  considerately  silent.  As  the 
righteous  shall  he  conformed  to  the  image  of 
Him  whom  they  have  served,  it  is  altogether 
likely  that  the  ungodly  will  he  made  to  hear,  in 
some  respects,  the  image  of  him  whom  they 
chose  here  to  serve.  Oh,  horrid  thought !  Well 
is  it  that  God  has  mercifully  hid  this  from  our 
knowledge. 

But  what,  it  may  he  inquired,  is  the  analogy 
between  the  memorial  stones  referred  to  in  the 
scripture  placed  at  the  beginning  of  this  chapter, 
and  the  victory  over  death  secured  to  believers  ? 

Simply  and  beautifully  this  :  The  priests  who 
bore  the  ark  of  the  covenant  passed  on  some 
twelve  hundred  yards  in  advance  of  the  hosts  of 
Israel,  and  as  soon  as  their  feet  touched  the  water 
they  divided,  and  remained  divided  as  long  as 
the  ark  was  kept  in  the  river,  and  through  these 
divided  waters  the  people  all  passed  over  safely. 
The  ark  of  the  covenant  was  a  type  of  Christ, 
the  true  ark  of  the  covenant;  and  as  the  former 
divided  the  waters  of  Jordan,  and  afforded  tho 


CLUSTERS  FROM  ESHCOL.  335 

Israelites  a  safe  passage  through  them,  so  the 
latter  divides  the  waters  of  the  river  of  death, 
and  affords  God's  Israel  a  safe  and  triumphant 
passage  through  them.  And  as  the  waters  of 
Jordan  were  powerless  to  harm  the  Israelites  as 
long  as  the  ark  was  in  their  midst,  so  the  waters 
of  the  river  of  death  are  powerless  to  harm  the 
spiritual  Israel  so  long  as  the  true  Ark,  the  Lord 
Jesus  Christ,  remains  therein.  And  as  the  stones 
which  were  planted  in  the  midst  of  the  river 
were  placed  where  the  feet  of  the  priests  stood 
who  bore  the  ark  of  the  covenant,  and  were  left 
there  when  the  ark  was  removed,  so  the  virtue  of 
Christ's  presence  in  the  region  and  dominion  of 
Death  remains  there,  although  he  himself  is  no 
longer  there.  These  memorial  stones,  then,  are 
intended  to  symbolize  the  all-important  fact  of 
the  perfect,  complete,  and  ever-abiding  victory 
gained  over  death  by  our  Lord  Jesus  Christ;  and 
it  is  of  these  it  is  affirmed  in  our  text  that  'Hhey 
are  there  unto  this  day," 

The  stones  taken  from  the  bed  of  the  river  and 
carried  with  them,  and  subsequently  set  up  in 
their  lodgings,  symbolize  the  triumphant  passage 
of  believers  through  the  river  of  death,  as  the 
stones  themselves  were  intended  to  keep  in  per- 
petual remembrance  the  safe  passage  of  the  chil- 
dren of  Israel  through  the  river  Jordan. 


S36  CLUSTERS  FROM  ESHCOL. 

That  I  have  not  misunderstood  the  significance 
of  these  memorial  stones,  let  the  following  script- 
ure be  considered :  "  And  he  spake  unto  the 
children  of  Israel,  saying,  When  your  children 
fihall  ask  their  fathers  in  time  to  come,  sayiug, 
What  mean  these  stones  ?  Then  ye  shall  let  your 
children  know,  saying,  Israel  came  over  this  Jor- 
dan on  dry  land.  For  the  Lord  your  God  dried 
up  the  waters  of  Jordan  from  before  you,  until 
ye  tvere  passed  over,  as  the  Lord  your  God  did  to 
the  Red  Sea,  which  he  dried  up  from  before  us, 
until  we  were  gone  over :  that  all  the  people  of 
the  earth  might  know  the  hand  of  the  Lord,  that 
it  is  mighty :  that  ye  might  fear  the  Lord  your 
Ood  forever."  (Joshua  iv.  21-24.) 
'  The  stones  placed  in  the  midst  of  Jordan  are 
hidden  from  our  sight;  so  the  great  fact  which 
they  symbolize,  the  perfect  and  ever-abidiug  vic- 
tory over  death  by  Christ /or  the  benefit  of  believers, 
is  not  visible  to  natural  eyes,  but  to  faith  only. 
The  stones  carried  up  from  the  bed  of  the  river 
and  subsequently  kept  in  their  dwellings,  were  at 
all  times  visible,  and  their  significance  was  ever 
known ;  so  the  great  fact  which  they  symbolize, 
the  happy  and  triumphant  deaths  of  believers, 
are  among  the  richest  and  most  precixDus  treas- 
ures of  every  Christian  .  family.     The  one  is  not 


CLUSTERS  FROM  ESHCOL.  337 

realized  until  the  hour  of  death ;  the  other  is 
always  present  and  visible,  in  our  dwellings,  in 
our  homes,  for  there  it  is  always  needed. 

The  annals  of  the  church  abound  with  instan- 
ces of  complete  and  perfect  victory  in  death,  a 
few  of  which  I  will  introduce  in  illustration  of 
our  subject : 

John  Bunyan,  in  his  Pilgrim's  Progress,  de- 
scribes the  crossing  of  the  river  of  death  of  the 
pilgrims  Christian  and  Hopeful.  After  entering 
into  the  river,  Christian  at  first  became  alarmed, 
and  supposed  that  he  would  go  down  under  the 
water.  Hopeful  encouraged  him  with  the  words, 
*^  Be  of  good  cheer,  my  brother ;  I  feel  the  bot- 
tom, and  it  is  good."  After  some  time  Christian 
broke  forth  in  exclamations  of  praise, — "  Oh,  T 
see  Him  again ;  and  He  tells  me,  '  When  thou 
passest  through  the  water,  I  will  be  with  thee ; 
and  through  the  river,  they  shall  not  overflow 
thee.'"  Christian,  therefore,  presently  found 
ground  to  stand  upon;  and  so  it  followed  that 
the  rest  of  the  way  was  but  shallow,  and  thus 
they  got  over. 

These  pilgrims  in  passing  through  the  river  of 
death  found  that  whatever  had  become  of  the 
stones  placed  in  the  midst  of  the  Jordan  when 
Israel  passed  over,  the  great  fact  which  those 


338  CLUSTERS  FROM  ESHCOL. 

stones  symbolized — the  ever-abiding  presence  of 
the  great  Ark  of  the  Covenant,  Jesus  Christ, — 
was  still  there. 

A  traveler  to  the  Holy  Land  says  that  at  his- 
first  sight  of  the  river  Jordan  he  was  made  to 
exclaim,  "What!  Is  this  narrow,  insignificant 
stream  the  great  Jordan  about  which  I  have 
heard  so  much  ?  I  supposed  from  the  prominence 
given  to  it  in  the  Scriptures,  and  the  oft-repeated 
words  of  the  hymn,  ^  On  Jordan's  stormy  banks- 
I  stand,'  that  I  would  see  a  wide  and  deep 
river!"  So,  many  Christian  travelers  have  found 
in  approaching  the  river  of  death  that  their  pre- 
vious conceptions  of  it  were  altogether  extrava- 
gant, and,  with  a  pious  lady  when  dying,  exclaim, 
"  OA,  its  only  a  brook ! " 

John  Janeway,  an  eminent  Christain  of  En- 
gland, in  the  seventeenth  century,  after  a  life  of 
eminent  piety  and  usefulness  came  down  to  the 
river  of  death.  When  confronting  his  last  enemy 
he  said,  "  I  am  ashamed  to  pray  for  life.  Is  there 
anything  here  more  desirable  than  the  enjoyment 
of  Jesus  Christ?  Can  I  desire  anything  below 
comparable  to  that  blessed  vision?  Oh,  that 
crown !  That  rest  which  remains  for  the  people 
of  God !  And,  blessed  be  God,  I  can  say,  I  know 
it  is  mine." 


CLUSTERS  FROM  ESHCOL.  339 

To  a  friend  who  visited  him  he  said,  "  I  feel 
the  excellences  of  Jesus  Christ;  my  heart  is  as 
full  as  it  can  hold  in  this  lower  state." 

As  the  end  drew  near  his  language  was  nearly 
all  adoration  and  praise.  Admiring  the  hound- 
less  love  of  God  to  him  he  said,  "  Oh,  why  this 
love  to  me,  Lord  ?  Why  to  me  ?  Praise  is  now  my 
work ;  and  I  shall  be  engaged  in  that  sweet  em- 
ployment forever.  Oh,  help  me  to  praise  Him !  I 
have  nothing  else  to  do.  I  have  done  with  prayer; 
I  have  almost  done  with  conversing  with  mortals. 
I  shall  soon  behold  Christ  himself,  who  died  for 
me,  and  loved  me,  and  washed  me  in  his  blood. 
I  shall  shortly  be  in  eternity,  singing  the  song  of 
Moses  and  the  song  of  the  Lamb.  I  shall  pres- 
ently stand  upon  mount  Sion,  with  an  innumera- 
ble company  of  angels  and  the  spirits  of  the  just 
made  perfect.  I  shall  hear  the  voice  of  multi- 
tudes, and  be  one  among  them  who  say,  *  Halle- 
lujah! Salvation!  Glory  and  honor  and  power 
unto  the  Lord  our  God.' "  In  this  happy  frame 
and  giving  utterance  to  such  triumphant  expres- 
sions he  passed  through  the  river  safely,  upon  the 
stepping-stones  placed  there  by  our  blessed  Lord. 

"William  Gordan,  an  eminent  Christian  and 
physician  of  England,  well  known  to  scientists 
as  a  man  of  great  abilities,  when  dying,  exclaimed, 


340  CLUSTERS  FROM  ESHCOL. 

*' People  have  said  that  death  \?>  frightful.  I  look 
on  it  with  pleasure.  I  see  no  monster  around 
me !  Death !  I  see  no  death  at  my  bedside ;  it 
is  that  benign  Savior,  waiting  to  take  me.  I 
could  not  have  a  fear.  Christ,  not  death,  is  about 
to  take  me.  There  is  no  death  to  the  Christian. 
The  glorious  gospel  takes  away  death.  I  don't 
look  at  myself.  I  am  a  mass  of  corruption  ;  but 
I  revel  in  the  atonement.  I. shall  never  see  Death, 
that  monster  so  often  talked  of.  It  is  Christ! 
Death?  Death?  There  is  none  here.  It  is  all 
swallowed  up  of  life !     I  see  nothing  but  Christ." 

Said  Bishop  Haven,  when  dying,  "  It's  so  de- 
lightful dying, — it  is  pleasant,  so  beautiful.  The 
angels  are  here ;  God  lifts  me  up  in  his  arms.  I 
can  not  see  the  river ;  it  is  all  light.  I  am  float- 
ing away  from  earth  up  into  heaven ;  I  am  glid- 
ing away  unto  God."  One  of  his  friends  inquired 
of  him  if  it  was  all  right  with  him  ?  He  replied, 
"  Yes ;  I  have  not  a  cloud  over  my  mind.  I  be- 
lieve the  gospel  all  through, — all  through." 

Rev.  "W.  T.  Lower,  a  minister  of  the  church  of 
the  United  Brethren  in  Christ,  a  man  of  excellent 
Christian  spirit,  died  prematurely  from  excessive 
labor  in  the  Master's  vineyard.  His  last  illness 
was  long  and  severe;  but  his  submission  and 
patience   were  perfect   and   complete.      His  last 


CLUSTERS  PROM  ESHCOL.  341 

sermon  was  from  the  text,  "Mark  the  perfect 
man,  and  behold  the  upright,  for  the  end  of  that 
man  is  peace."  (Psalms  xxxvii.  37.)  It  was  said 
to  have  been  a  sermon  of  extraordinary  clearness 
and  power.  It  proved  to  be  prophetic  of  his  own 
departure,  then  near  at  hand.  A  few  days  after 
the  delivery  of  that  sermon  Mr.  Lower  took  to 
his  bed,  from  which  he  never  arose,  until  carried 
to  his  grave.  During  his  illness  he  was  always 
patient,  uncomplaining,  and  submissive,  and  as 
the  end  drew  near,  often  exceedingly  joyful  and 
triumphant.  Calmly,  peacefully,  and  in  perfect 
confidence  in  God,  this  man  of  God  passed  away, 
just  as  the  evening  sun  sunk  behind  the  mount- 
ain near  at  hand.  His  end  was  peace.  His  en- 
trance was  abundant.  His  feet,  too,  found  a  safe 
passage  throng  the  river,  upon  the  stepping-stones 
placed  there  by  our  Lord  Jesus  Christ. 

As  an  illustration  of  the  power  of  divine  grace 
to  sustain  and  give  victory  in  death,  the  case  of 
Hev.  H.  Y.  Humelbaugh  is  an  eminent  example. 
Mr.  Humelbaugh  was  also  a  minister  in  the 
church  of  the  United  Brethren  in  Christ,  and 
died  October  13th,  1868,  while  pastor  of  the 
church  at  Chambersburg,  Pennsylvania.  The 
writer  visited  him  frequently  during  the  several 
weeks  of  his  illness,  and  was  present  with  hira 


342  CLUSTERS  FROM  ESHCOL. 

when  he  died  and  heard  the  expressions  of  tri- 
umph as  they  fell  from  his  dying  lips,  many  of 
which  were  written  down  at  the  time,  lest  they 
would  be  forgotten.  Among  all  the  precious 
utterances  of  departing  saints  none  that  we  have 
ever  heard  surpass  for  beauty  and  grandeur  some 
of  the  expressions  which  fell  from  the  lips  of  this 
man  of  God.  They  deserve  a  permanent  place 
in  the  annals  of  the  church;  and,  so  far  as  we 
can,  we  give  them  this  prominence. 

Mr.  Humelbaugh  appeared  to  have  a  presenti- 
ment of  his  approaching  death,  and  often  spoke 
of  his  .  departure,  expressing,  however,  the  wish, 
if  consistent  with  his  heavenly  Father's  will,  to 
recover  and  live  awhile  longer  for  the  sake  of 
his  family. 

Visiting  him  early  in  the  evening  prior  to  his 
death  I  found  him  quite  ill,  but  calmly  resting  in 
God.  To  my  inquiry  if  he  still  enjoyed  the  pres- 
ence of  the  Savior,  he  replied,  "  Oh,  yes,  I  am 
happy, — though  at  times  I  have  severe  trials. 
Yesterday  morning  I  thought  I  was  going  over. 
Oh,  if  I  could  have  had  strength  I  would  have 
shouted  the  praise  of  God !  Before  you  go  I  must 
tell  you  the  vision  I  had  about  two  weeks  ago. 
I  was  alone  one  day,  when  four  angels  came  and 
stood  there  at  the  foot  of  my  bed,  bearing  in  their 


CLUSTERS  FROM  ESHCOL.  343 

iiands  a  beautiful  white  lounge.  After  standing 
awhile  and  looking  upon  me  very  lovingly  they 
vrent  up  again." 

Said  I  to  him :  "  Are  you  certain  you  were  not 
asleep  and  dreaming?" 

"I  tell  you  I  did  see  them, — I  was  wide  awake; 
and  I  thought  I  was  dying,  for  I  felt  my  heart 
breaking  at  the  sight." 

Mrs.  Humelbaugh  informed  me  that  at  the 
time  referred  to  she  was  absent  from  the  room, 
but  upon  returning  she  found  him  with  closed 
€yes  and  very  pale.  Supposing  him  to  be  dead 
she  called  to  him.  Opening  his  eyes  he  said, 
*'Were  you  frightened?"  "Yes,"  she  replied;  "I 
thought  you  were  dead."  He  then  told  her  of 
the  vision  of  angels  he  had  seen. 

Returning  to  the  room  of  the  sick  man,  after 
meeting  with  and  leading  my  class,  about  nine 
o'clock  at  night,  I  found  his  family  in  tears.  The 
doctors  had  just  left,  telling  them  that  he  was 
fast  sinking.  I  entered  his  room,  and  shortly 
after- some  five  or  six  brethren,  members  like  my- 
self of  Mr.  Humelbaugh's  congregation,  came  in 
and  remained  till  his  death,  some  three  hours 
afterward.  Desiring  to  know  the  doctor's  opin- 
ion of  his  case  he  inquired  of  him,  and  was  told 
of  his  critical  condition.     He  replied,  "  Well,  this 


344  CLUSTERS  FROM  ESHCOL. 

is  not  what  we  expected,  but  it  is  all  right."  He 
was  apparently  surprised  at  the  nearness  of  death, 
and  for  about  a  half  hour  he  lay  in  silence,  evi- 
dently meditating  and  praying.  At  length,  ob- 
taining complete  victory  over  all  fear,  he  exclaim- 
ed, "  I  have  tried  to  live  a  religious  life ;  and  now 
I  can  say,  Saved  by  grace !  Saved  by  the  grace 
of  God ! "  Then  turning  toward  the  doctors,  who 
sat  by  his  side,  and  extending  his  arm  and  with  a 
smile  of  triumph  upon  his  pale  face,  he  exclaimed,. 
"0  doctor,  ivhat  a  beautiful  land  lies  just  before  my 
eyesT^ 

Turning  to  his  weeping  wife  he  said,  "0  Fanny,, 
weep  not  for  me ;  I  will  soon  be  at  rest, — forever 
at  rest  from  all  my  troubles.  Oh,  lead  a  holy^ 
life.  Train  up  the  children  in  the  fear  of  God — 
in  experimental  religion;  and  tell  them  to  be 
humble."  Then  raising  both  hands  he  exclaimed,, 
"  Let  people  say  what  they  choose  against  exper- 
imental religion ;  thank  God,  it  saves  in  a  dying 
hour! " 

After  resting  awhile  he  said,  "I  started  to 
serve  God  when  young, — thirteen  years  ago;  I 
tried  to  hold  out,  and  now  I  am  almost  home." 
Inquiring  the  time  of  night,  he  was  told  it  was 
near  twelve  o'clock.  He  then  said,  "  If  I  could, 
I  would  like  to  sing."     "  Shall  we  sing  for  you  ?  '^ 


CLUSTERS  FROM  ESHCOL.  34S 

I  inquired.  "It  miglit  confuse  me;  you  had  bet- 
ter not."  Then  in  a  feeble  strain  he  faintly  sung, 
*'  I'm  nearer,  nearer  home, — nearer  to  my  happy 
home." 

During  the  four  hours  in  which  this  occurred 
he  labored  hard  at  times  for  breath, — had  several 
sinking -spells,  but  was  at  all  times  in  perfect 
peace  and  holy  ecstasy. 

Having  left  the  room,  about  an  hour  before  he 
died,  he  inquired  where  I  was.  Being  called,  I 
hastily  returned  to  his  bedside ;  and,  desiring  me 
to  resume  my  place  by  his  side  and  hold  his  hand, 
as  I  had  done  all  the  evening,  he  said,  supposing^ 
that  I  was  frightened  and  desired  to  get  away,. 
"  Don't  be  alarmed ;  this  is  all  right ;  it  will  soon 
be  over !" 

When  very  near  the  end  he  attempted  to  quote 
the  words,  "Though  I  walk  through  the  valley 
of  the  shadow  of  death,  I  will  fear  no  evil :  for 
thou  art  with  me ;  thy  rod  and  thy  staff  they 
comfort  me."  Omitting  the  words,  "I  fear  no 
evil,"  I  quoted  the  whole  verse  correctly  to  him, 
he  repeating  it  after  me ;  and  then,  as  if  inspired 
with  the  precious  import  o..*  the  concluding  words,, 
he  exclaimed,  ^'They  comfort  me!  They  comfort  me! 
Yes,  blessed  be  God,  they  comfort  me."  Then, 
laying  his  hand  on  his  breast,  he  said,  "  0  Jesus, 


■346  CLUSTERS   FROM   ESHCOL. 


» 


precious  Jesus,  thou  art  precious  to  mj  soul ! 
In  a  few  moments,  with  holy  ecstasy,  with  the 
light  of  heaven  in  his  countenance,  and  with  up- 
lifted hands,  he  exclaimed,  "  0  King  of  Terrors  ! 
O  End  of  Time  !    Oh,  all  is  bright  !    I'll  soon  be 

AT  HOME ! " 

With  the  wor^s,  "  Farewell,  brethren,"  he  clos- 
ed his  eyes  and  ceased  to  breathe,  his  happy 
spirit  released  from  its  tenement  of  clay,  and, 
doubtless,  was  escorted  to  heaven  by  the  four 
shining  ones  who  had  appeared  to  him  a  few 
weeks  previously. 

Mr.  Humelbaugh  while  in  health  often  spoke 
to  the  writer  of  the  gloom  which  seemed  to  come 
over  him  when  contemplating  death.  He  was 
then  viewing  it  from  a  distance;  but  when  he 
came  to  test  the  reality  his  fears  all  departed, 
and  he  passed  triumphantly  through  the  river. 

Before  me  lays  a  tract,  a  book,  and  a  written 
manuscript,  in  which  the  peaceful  and  triumphant 
deaths  of  loved  ones  are  recorded.  These  were 
written  by  husbands  for  their  departed  wives, 
and  a  sister  for  a  departed  sister.  They  are  Me- 
morial Stones,  taken  from  the  river  of  death,  and 
set  up  and  cherished,  as  God  intends  such  memo- 
rials should  be  cherished,  in  our  families,  where 
they  may  be  constantly  seen,  and  where  by  con« 


CLUSTERS  FROM  ESHCOL.  347 

tinual  intercourse  therewith  we  may  become  fa- 
miliarized to  the  fact  that  death  is  a  conquered 
foe,  that  those  of  our  friends  who  have  left  us 
have  passed  through  the  river  safely,  and  that  the 
virtue  of  the  presence  of  the  true  Ark  of  the 
•Covenant — our  Lord  Jesus  Christ — still  abides  in 
the  river  of  death,  and  that  our  feet,  when  we 
come  to  pass  that  river,  shall  find  the  stepping- 
stones  to  be  there  still. 

A  few  extracts  from  these  memorials  I  will 
give ;  and  they  will  demonstrate  that  triumph  in 
death  is  not  confined  to  persons  of  eminent  tal- 
ents, position,  or  usefulness  in  the  church,  but 
that  the  humble  and  lowly  can  also  share  therein. 

Mrs.  C.  A.  Castle,  wife  of  Bishop  ^N".  Castle, 
whose  triumphant  death,  after  a  long  and  severe 
illness  from  consumption,  has  been  recorded  by 
her  husband,  and  published  in  a  tract  by  the 
Holiness  Association  in  the  church  of  the  United 
Brethren  in  Christ,  has  furnished  one  of  the  most 
remarkable  instances  of  the  power  of  divine 
grace  to  sustain  and  give  victory  to  the  believer 
in  death  which  the  annals  of  the  Church  contains. 
This  devoted  Christian  lady  went  with  her  hus- 
band to  the  Pacific  coast,  to  which  he  was  ap- 
pointed by  the  General  Conference  of  1877,  and 
while  there  was  stricken  by  that  fell  destroyer — 


348  CLUSTERS  FROM  ESHCOL. 

consumption.  Some  time  before  her  death  she- 
received  the  blessing  of  entire  sanctification  ;  and 
from  that  time  until  her  departure  she  was  un- 
usually filled  with  the  Holy  Spirit,  and  testified 
to  all  with  whom  she  came  in  contact  the  power 
of  Jesus  to  save  from  alt  sin.  As  the  hour  of 
departure  drew  near  she  gave  utterance  to  expres- 
sions of  holy  triumph  and  ecstasy  which  have  but 
few  parallels.  I  will  now  quote  from  .the  record 
written  by  her  husband  :  ''  For  some  two  days 
and  nights  she  was  almost  incessantly  employed 
in  labor  for  souls  and  in  praise.  She  would  sing, 
at  short  intervals,  day  and  night.  Oh,  the  melo- 
diousness, the  heavenliness  of  that  singing!  She 
could  never  sing  much ;  but  this  was  unearthly 
singing.  At  one  time  she  said,  ^  The  Lord  ha& 
washed  my  heart  so  clean.  It  is  white,  yes,  whiter 
than  snow.  Oh,  this  sweet  peace ;  it  flows  as  a 
river  to  my  soul !  This  room  is  full  of  glory ;  my 
pillow  is  covered  with  glory.'  Remaining  quiet 
a  few  minutes,  in  which  she  seemed  sweetly  rest- 
ing, she  exclaimed,  '  Why,  I  was  not  breathing,. 
was  I?  It  seemed  that  the  Lord  breathed  through 
me.'  After  passing  away  into  a  motionless  and 
speechless  state,  in  which  she  remained  for  quite 
a  period  of  time,  with  every  indication  of  death, 
— limbs  cold  and  brow  clammy, — on  reviving  she 


CLUSTERS  FROM  ESHCOL.  349 

fiaid,  '  When  I  was  so  near  gone  I  stood  in  the 
bright  rows  of  heaven,  and  joined  their  songs.  I 
wanted  to  stay;  but  Jesus  said,  " Linger  a  httle 
while  longer."'  All  the  clothes — handkerchiefs, 
bed  -  clothing,  stand -cover, —  had  to  be  pefectly 
white  and  free  from  any  signs  of  dirt ;  her  mouth 
and  te-eth  and  finger-nails  were  cleansed ;  'for,'  said 
she,  *  since  Jesus  has  washed  me  so  clean,  I  want 
everything  clean  around  me.'  When  the  lamp 
was  turned  low  to  save  her  eyes  she  said,  '  Oh, 
how  full  of  light  this  room  is  !  In  heaven  they 
need  no  light;  Jesus  is  the  light  of  the  place. 
Oh,  how  beautiful  heaven  is  !  It  is  all  pure.  The 
angels  are  all  pure.'  Then  she  sung,  '  Glory,  glo- 
ry fills  my  soul,' — waving  her  hand  in  triumph. 
Only  those  who  heard  this  singing  can  tell  of  its 
heavenly  melody.  At  the  end  of  the  singing  she 
exclaimed,  '  Sweet  Jesus,  precious  Jesus  !  Oh,  it 
is  nothing  to  the  Christian  to  die  1 ' 

"  Passing  away  again,  as  previously  mentioned, 
she  quite  suddenly  aroused  with  shouts  of  '  Glo- 
ry !  Glory  I ! '  clapping  her  hands  in  great  ec- 
stacy,  exclaiming,  '  Kow  I  know  why  God  would 
not  let  me  go.  He  told  me  to  come  back  and 
tell  you  to  preach  this  full  and  free  salvation. 
He  says  I  can  not  do  it, — my  lungs  are  gone;  but 
tell  him  to  do  it, — and  I  will  be  with  him.     Oh, 


S50  CLUSTERS  FROM  ESHCOL. 

that  I  had  found  this  full  salvation  years  ago  t 
How  much  good  I  might  have  done!  I  have 
enjoyed  religion  all  these  years!  I  found  Jesus 
precious  to  my  soul — in  my  closet;  hut,  oh,  it 
was  nothing  to  this!  This  flows  as  a  river;  it  is 
constant !  My  room  is  all  lighted  up  with  glory/ 
Then  waiving  her  hand  she  exclaimed,  '  Oh,  how 
bright  the  cross !    How  beautiful  the  crown ! ' " 

"  Here,"  wrote  the  bishop,  "  follow  some*  won- 
derful things.  This  vision  occurred  in  the  fore- 
noon, and  was  wonderful.  'No  tongue  or  pen  can 
describe  the  glorious,  spiritual  presence  that 
seemed  to  pervade  the  room  where  this  suffering 
saint  was  lying.  Heaven  came  down  to  earth. 
It  was  truly  a  mount  of  transfiguration.  The 
countenance,  especially  the  eyes,  seemed  celestial. 
A  soft,  mellow  light,  or  heavenly  sweetness,  shone 
from  them, — only  varying  in  rich  and  mysterious 
deepness  as  new  wonders  filled  the  vision.  I  was 
occupying  a  seat  at  the  foot  of  the  bed  at  the 
time,  having  been  in  conversation,  when  I  chanc- 
ed to  see  a  more  fixed  and  entranced  gaze,  up- 
ward and  onward,  as  if  trying  to  survey  some 
scene  of  musical  interest.  The  eyes  passed 
through  a  certain  space,  backward  and  forward, 
up  and  down,  as  if  surveying  numbers.  It  must 
be  observed  here  that  the  talk  was  not  rapid;  it 


CLUSTERS  FROM  ESHCOL.  351 

was  quite  slow  and  measured,  as  when  one  is 
looking  by  the  aid  of  a  glass  into  the  distance 
and  by  slow  degrees  discovers  and  relates  scenes 
of  thrilling  interest.  The  brilliancy  of  the  coun- 
tenance increased  and  the  expressiveness  of  the 
eyes  became  more  intensely  glorious  as  the  scenes 
detailed  increased  in  interest.  Let  it  be  observed 
how  gradually  the  vision  opens  and  increases  in 
magnitude;  especially  how  the  multitude  of  the 
heavenly  host  increased  in  numbers.  After  a  few 
moments'  gaze  she  said,  '  Oh,  heaven  is  such  a 
beautiful  place!  It  is  brighter  than  a  thousand 
suns ! '     Then   gazing  a  moment   she  exclaimed, 

*  Don't  you  see  those  bright  ones  ?  They  come  in 
thousands.'     A   pause,  with  increasing  interest, 

*  Oh,  what  a  multitude !  There  stands  Jesus !  Oh, 
don't  you  see  him  ?  Oh,  how  bright !  The  air  is 
filled  with  bright  beings !  They  are  increasing  in 
numbers  !  They  are  coming  nearer!  Oh,  glory  ! 
See  the  holy  ranks !  Oh,  they  are  coming  for  me! 
My  heart  is  made  ready  for  the  heavenly  com- 
pany !  Oh,  they  are  coming  from  all  the  courts 
of  heaven  !  They  are  waiting  for  me !  Glory ! 
Glory !  Glory  !  More  are  coming !  They  are  all 
around  my  bed.  I  am  waiting,  waiting.  Oh,  it 
is  so  light  in  my  room;  it  is  filled  with  angels.  I 
see  for  miles  and  miles,  and  it  is  all  filled  with 


S52  CLUSTERS  FROM  ESHCOL. 

angels, — millions  and  millions  of  angels.'  While 
gazing  for  a  time,  back  and  forth,  np  and  down, 
she  said,  ^  I  have  not  seen  any  of  my  friends  yet.* 
Then  lowering  her  eyes,  as  if  viewing  the  ranks, 
she  exclaimed,  while  a  heavenly  brilliancy  filled 
her  eyes,  '  There  is  sister  Jane,  who  died  at 
Elkhart.  Oh,  how  beautiful!  There  is  Jesse — 
Bweet  little  angel.  He  is  in  mother's  bosom. 
[  This  little  babe  died  in  Iowa.]  There  is  Sister 
Kitson.  Glory !  Glory ! !  [We  were  at  this  sis- 
ter's house  the  last  night  we  spent  near  Warsaw, 
Indiana.]  There  is  Father  Zahring;  Josie  and 
Ellie  Tuck.  They  are  all  angels,  sweet  angels.' 
Father  Zahring  died  very  suddenly,  near  Frank- 
fort, Indiana,  the  year  that  I  was  in  charge  of 
Frankfort  Circuit.  Josie  and  Ellie,  daughters 
of  Rev.  H.  Tuck  of  St.  Joseph  Conference,  died 
at  Elkhart,  Indiana. 

"  But  the  vision  continued,  '  There  is  aunt  Katie 
Lower.  She  came  up  through  great  tribulation. 
Brother  Farmer,  Brother  Hadley,  Brother  Had- 
ley's  child.  Dr.  Linn's  little  children, — they  are 
all  angels.  I  can't  number  that  multitude;  it 
will  take  an  eternity  to  number  it.  It  is  a  multi- 
tude that  can't  be  numbered.'  Rev.  Joseph  Far- 
mer of  St.  Joseph  Conference  died  the  year  of 
our  marriage,  while  I  lived  near  Berrien  Springs, 


CLUSTERS  FROM  ESHCOL.  853 

Michigan.  Our  sainted  wife  never  saw  him.  She 
saw  his  picture  frequently ;  and  we  often  stood  at 
the  head  of  his  grave;  but  in  person  she  never 
saw  him.  In  this  vision  she  knew  and  named 
him.  Surely,  to  the  pure  in  heart,  heaven  and 
earth  are  not  widely  separated. 

"  In  the  midst  of  these  wonderful  scenes  she 
broke  out  into  singing,  *  Glory,  glory,  glory, 
glory,  fills  my  soul ! '  Then  she  exclaimed,  '  It  is 
so  beautiful !  Such  beautiful  mansions  prepared 
for  all  the  faithful.  Oh,  Jesse  is  so  sweet !  Heaven 
is  full  of  little  children.  It  will  take  millions  and 
millions  of  years  to  count  them.  My  brother 
Philip,  who  was  killed  in  the  army ;  Sister  Blinn, 
Charley  Losier, — the  dear  little  boy.  Tell  Ida 
[her  daughter]  to  write  and  tell  them.'  After 
this  she  exclaimed,  pointing  them  out,  and  won- 
dering why  we  could  not  see  them,  *  See  the 
friends  !  There  is  one ;  there  is  another ; '  and  so 
on." 

In  this  happy  frame  this  devoted  servant  of 
God  continued  for  a  few  days,  and  then,  suddenly 
and  without  affording  the  friends  by  her  bedside 
time  to  say  farewell,  her  happy  spirit  took  its  de- 
parture to  be  with  Christ  and  with  the  loved  ones 
whom  she  saw  in  vision.  Truly,  she  found  a  safe 
passage  through  the  river  upon  the  sure  step- 
ping-stones placed  there  by  our  Lord.  ^ 


854  CLUSTERS  FROM  ESHCOL. 

Miss  A.  "W*.,  while  yet  in  youth,  was  called  to 
meet  the  great  enemy,  death.  Of  a  timid  and 
retiring  disposition,  she  often  expressed  her  fears 
of  meeting  death,  especially  in  the  form  of  lin- 
gering, painful  disease.  When  in  the  last  stage 
of  consumption  she  wrote  to  a  friend  thus:  "0. 
has  told  thee,  of  course,  how  much  worse  I  am  in 
body ;  but  I  am  very  happy.  I  think  the  thought 
of  just  falling  asleep  in  Jesus  is  perfectly  sweet. 
It  is  so  different  from  my  old  view  of  death ;  and 
this  is  all  that  death  is  to  him  who  trusts  in  Jesus 
— just  falling  asleep  on  Jesus'  breast  to  awake  at 
the  glorious  resurrection-morn." 

This  young  lady  when  dying  "  was  placed  upon 
a  sofa  in  the  center  of  the  room,  that  she  might 
have  the  benefit  of  all  the  air  passing.  As  she 
seemed  to  be  sinking  into  death  her  parents,  sis- 
ters, and  friends  gave  her  the  parting  kiss,  she 
sweetly  smiling  and  whispering,  *Ji^'5  so  lovely  to 
be  going/  Addressing  her  father  she  inquired, 
*  Father,  am  I  dying?'  To  his  words  she  re- 
sponded, ^Ifs  all  right;  I  want  the  Lord's  will  done/ 
Just  before  she  drew  her  last  breath  she  folded 
her  hands  across  her  breast,  and  with  a  sweet 
smile,  and  gazing  upward,  said,  ^My.  Beloved  is 
mine,  and  I  am  his/  In  the  act  of  turning  her 
on  her  side,  her  sister  said  to  her,  'Almost  home, 


CLUSTERS  FROM  ESHCOL.  855 

darling,'  when,  witli  her  last  breath,  she  whis- 
pered, *W-i-t-h  the  Lord.'  The  feet  of  this  youth- 
ful pilgrim  found  the  sure  stepping-stones  to  be 
Hhere  unto  this  day' " 

Mrs.  E.  W.,  an  estimable  Christian  lady,  after  a 
sore  and  protracted  illness  approached  the  brink 
of  the  river  of  death.  Obtaining,  in  answer  to  her 
many  prayers,  a  perfect  victory  over  the  fear  of 
death,  she  gave  utterance  to  the  following  beauti- 
ful words :  "  0  dearest  Lord,  thou  hast  fully  satis- 
fied the  longing  desire  of  thy  poor,  helpless  serv- 
ant. Oh,  how  shall  I  thank  thee  sufficiently,  and 
praise  thy  holy  name  for  the  fresh  and  unex- 
pected display  of  thy  heavenly  love  and  mercy ! 
Glory  !  Glory ! !  Glory ! ! !  Thanksgiving  and 
praise  be  to  thy  worthy  and  adorable  name  for- 
ever !  0  Lord,  thou  hast  fully  satisfied !  Come 
when  thou  pleasest.  Thy  servant  is  ready  and 
willing  to  be  taken  to  thy  holy  arms." 

Addressing  her  husband  she  said,  "I  was  pray- 
ing to-day,  when  suddenly  a  burst  of  glory  came. 
Tell  all  my  dear  brothers  and  sisters  that  I  want 
them  to  partake  with  me  in  the  same  joy,  the 
same  heavenly  love,  and  the  same  glorious  pros- 
pects which  I  now  feel,  and  with  which  my  heart 
and  soul  are  filled."  Then,  with  a  countenance 
beaming   with   heavenly  rapture,  she  exclaimed, 


356  CLUSTERS  FROM  ESHCOL. 

"Oil,  Happy !  Happy ! !  Happy ! ! !  Glory !  Glo- 
ry!! Glory!!!  Language  can  not  set  forth  a 
sense  of  the  eternal  weight  of  glory  which  presses 
on  my  happy,  happy  soul." 

In  this  frame,  and  giving  utterance  to  such  tri- 
umphant exclamations,  she  continued  for  awhile 
and  then  sweetly  fell  asleep  in  Jesus. 

These  dying  triumphs  might  be  continued  to 
almost  any  extent,  for  the  annals  of  the  church 
abound  with  them;  but  we  desist.  We  might 
tell  of  the  dying  triumphs  of  the  martyrs,  of  the 
reformers,  of  the  Wesleys,  of  Fletcher,  of  Top- 
lady,  of  Locke,  of  Payson,  of  Otterbein,  of  Ed- 
wards, and  of  a  host  of  others ;  but  enough  has 
been  given  to  demonstrate  the  fact  that  whatever 
may  have  become  of  the  stones  set  up  in  the 
midst  of  the  Jordan,  and  of  those  taken  from  the 
midst  of  the  river  and  carried  with  them  and 
subsequently  preserved  in  their  families,  the  facts 
which  these  memorial  -  stones  symbolized  —  the 
complete  and  abiding  victory  over  death  achieved 
by  our  Lord  Jesus  Christ,  and  the  memorials  of 
triumphant  and  happy  deaths  of  samts  cherished 
in  our  households  and  families, — yet  remain ;  for 
" they  are  there  unto  this  day" 

My  task — if  employment  so  pleasant  and  de- 
lightful as  the  preparation  of  this  work  can  be 


CLUSTERS  FROM  ESHCOL.  357 

called  a  task — is  finished.  I  have  tried  to  set  be- 
fore the  reader  the  teaching  of  God's  holy  word 
in  relation  to  the  afflictions  and  trials  of  believers. 
And  I  think  it  has  been  demonstrated  that  in' 
stead  of  these  being  evidences  of  the  Divine  dis- 
pleasure, as  we  are  apt  to  conclude  when  afflicted, 
they  are  rather  evidences  of  God's  special  love 
and  regard  for  us,  and  that  without  them  we 
have  reason  to  question  our  divine  relationship. 

And  now,  in  conclusion,  and  as  an  expression 
of  our  own  relation  to  the  subject  treated  in  these 
pages,  and  to  the  kingdom  and  glory  near  at 
hand,  the  anticipation  of  which  is  so  delightfully 
precious  in  affliction  so  severe  and  protracted  as 
that  under  which  these  pages  have  been  written, 
I  quote  the  following  expressive  and  appropriate 
verses  from  TJpham's  "  Christ  in  the  soul: 

"  The  days  of  toil  soon  are  over; 

Temptations,  darkness,  sorrow  gone, 
Already  see  the  shining  shore, 
And  let  the  bark  move  swiftly  on, 

"  The  waves  are  dashing  round  the  prow; 
And  hostile  clouds  are  in  the  sky ; 
But  wave  nor  cloud  can  hurt  us  now ; 
Behold  I    The  shining  shore  is  nigh," 


» 


/ 


